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• W262935017 abstract "Introduction Ghana over the last twenty years has earned recognition internationally as the beacon of democracy in Africa south of the Sahara and indeed in most of Africa. The nation has also earned democratic dividend as evidenced by greater international recognition, significant inflow of direct foreign investment, improvement in social-economic conditions of the populace, free and vibrant media, and through transparency in the governance space. The nation however, continues to cherish and maintain ancient traditional values as exemplified by the institution of chieftaincy based on custom and Thus, chieftaincy is the custodian of the customary values and norms of the nation; it is customary laws that regulate civil behavior in traditional governance with judicial, legislative and executive powers. As result, this paper seeks to assess how politics has longitudinally influenced the institution of chieftaincy and customary law. The Chieftaincy Institution in Ghana Chieftaincy is one of the few resilient institutions that have survived all the three phases of Ghana's political history during pre-colonial, colonial and post-colonial eras irrespective of the general attitude towards chiefs, and the institution. Chieftaincy is therefore the bedrock of Ghanaian society; and consequently the political leadership cannot undermine its credibility without aggressive political, social and repercussions. According to the Centre for Indigenous Knowledge and Organizational Development (CIKOD), local non-governmental organization that focuses on the development of indigenous institutions in Ghana, 80% of Ghanaians claim allegiance to one chief or another (1). Hence, the people consider chieftaincy as the repository of the history and tradition of Ghana; and the custodian of indigenous traditions, customs and Furthermore, the institution is considered as the bond between the dead, the living and the yet unborn that occupies the vacuum created, by the modern partisan political structures, in terms of customary arbitration and the enforcement of laws at the communal level. A unique feature of chieftaincy in Ghana is gender. The responsibilities and positions of male and females are well defined in the institution in accordance with tradition and custom. In northern Ghana, especially among the Dagomba three skins, namely, Kukulogu, Kpatuya and Gundogu is purposely reserved for women, hence, the modes of succession are particularized. For example, among the matrilineal Akans, the top leadership positions and the responsibilities are divided between males and females; and the heir to the stool is normally male, but female ought to nominate him. Furthermore, positions on the Traditional Councils in southern Ghana, with the exception of executioners, have male and female equivalents that complement each other in traditional governance. With this background, it would be appropriate to explain who is chief in Ghana. The title chief' has long historical trajectory: various colonial and post-independence constitutions and military regimes have provided various definitions to suit the exigency of the regime, and the time. These changes and re-definitions are key elements permeating through in the recognition of the custom and tradition. The Chieftaincy Act, 2008 Act 759, defines chief as a person who hailing from appropriate family and lineage, has been validly nominated, elected or selected and enstooled, enskinned or installed as chief or queen mother in accordance with the relevant customary law and usage. The Act further sets minimum qualification for chief; the candidate must be person who has never been convicted of high treason, treason, and high crime or for an offence dealing with the security of the State, fraud, dishonesty or moral turpitude (2). In addition, section 58 of the Act stipulates hierarchical structure of chiefs recognized in the nation as: * Asantehene and Paramount Chiefs * Divisional Chiefs * Sub-Divisional Chiefs * Adikrofo * Others Chiefs reorganized by the National House (3) Hence, any person holding up as chief must belong to one of these categories outlined by the Act to ensure that appropriate privileges and responsibilities are accorded him or her in accordance with the Chieftaincy Act. …" @default.
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• W262935017 date "2014-02-01" @default.
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• W262935017 title "Politics, Chieftaincy and Customary Law in Ghana's Fourth Republic" @default.
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