Mental health problems, interpersonal trust, and socio-cultural correlates of corruption perception in Ghana.

Introduction: This study examines the overall levels and effects of corruption perception on mental health while controlling for the effect of interpersonal trust as a routine covariate in studies of corruption. Methods: Participants (N = 730; 60.8% Men; Mean age = 22.13, SD = 3.66) were invited to answer a cross-sectional survey. Group mean difference tests and network analysis were performed. Results: Women, urban dwellers, and those who showed moderate religiosity, and lower nationality reported the highest levels of corruption perception, but the effect on mental health problems was stronger for higher religiosity. The perception that politicians and government officials are corrupt emerged as the most influential to link other corruption perceptions (e.g., state institutions are corrupt). Witnessing corruption among state institutions and government officials and the perception that the rich in society can influence any state institutions and actors showed the strongest and broadest links to depression and anxiety symptoms. Discussion: The findings suggest that there may be substantial effect of corruption on mental health problems than trust in interpersonal relationships. The relatively high poverty rate in Ghana may explain why those who do not have the financial means or personal connections to meet the demands of bribery and corruption experience a sense of helplessness associated with mental health problems when they perceive that the rich in society can influence state institutions and actors for personal gains. Furthermore, the tendency to remain silent to protect others from being exposed in corruption in order to maintain relationships, or to expose them to ruin relationships, or conform to a culture of corruption either in solidarity or fear of victimisation, may create a psychological burden that may be associated with mental health problems. The implications for reconceptualising corruption as a key social determinant of public mental health are discussed.

Gendered mourning: A perspective of Akan death culture in Ghana.

Death is the commonest, incomprehensible, and inescapable reality confronting humanity in all nations and cultures. However, cultures vary in their conceptions of death, grieving and mourning rituals. Among the Akan of Ghana, mourning and funeral obsequies are essential cultural and spiritual practices. In this article, we draw insights from our reflective lived experiences and critical literature review to explore mourning and death rituals among the Akan as a stratified cultural system that reflects and reproduces broader gender patterns of masculinity and femininity in Ghana. We discuss the concept and cultural significance of mourning and bereavement practices, and further examine how socio-cultural notions of gender shape mourning and death rituals in Ghana. We argue that, as in many social and economic spaces in Ghana, funeral obsequies and bereavement practices represent sites for enacting and reproducing masculinity and femininity. The deleterious health and psychological consequences for men and women are further discussed.

A Social-Ecological Study of Perceptions and Determinants of Sexual Enhancement Drug Use among Men and Women in Ghana.

The use and sale of sexual enhancement drugs (particularly unapproved aphrodisiacs) have become a public health concern in Ghana and many other sub-Saharan African countries. While most studies have examined this phenomenon from the level of individual perspectives, this study investigates the multi-dimensional and multi-level factors (e.g., individual characteristics and behaviours, interpersonal factors, community norms and practices, institutional and public policy factors) that influence attitudes, perceptions, and use of aphrodisiacs among men and women in Ghana. Using a concurrent mixed-method design, we derived the data from a semi-structured interview and cross-sectional survey conducted across five administrative regions in Ghana. Interpretative phenomenological analysis and logistic regression techniques were used to analyse the qualitative and quantitative (survey) data, respectively. Approximately 12.6% of participants (17.6% among males and 7.2% among females) had used an aphrodisiac in the six months prior to the study. Approximately 23.4% of the participants had more than one partner during the same period. Among men, being religious (B = −0.238, p < 0.05) and having multiple sexual partners (B = 0.481, p < 0.01) were positively associated with the use of aphrodisiacs. For women, being employed (B = −1.539, p < 0.01), engaging in physical activities (exercising) (B = −0.658, p < 0.05), having good health (B = 0.869, p < 0.05), having multiple sexual partners (B = 1.191, p < 0.01), and taking alcohol (B = 1.041, p < 0.01) were associated with use of aphrodisiacs. Although many participants had used aphrodisiacs, women, in particular, held unfavourable views about the drugs due to perceived negative health implications for themselves and their partners. The findings also show that community-level factors (e.g., social norms and expectations), interpersonal factors (e.g., expectations of partners and friends), public policy (e.g., drug-related regulations), and organisational/institutional factors (e.g., health system arrangements about access and use of drugs) were critical to the sale and use of aphrodisiacs among both men and women in Ghana. A multi-level analysis of the use of sexual enhancement drugs among men and women is crucial to formulating social and public health policies that aim to improve public knowledge of these drugs, reduce uncontrolled production, and protect population health and well-being.

"I Have Since Repented": Discursive Analysis of the Role of Religion in Husband-to-Wife Abuse in Ghana.

Religion has long been recognized as a powerful tool capable of shaping the lives of people in many societies. In this study, we draw insights from discursive psychology to explore the influence of religious beliefs and practices on the perpetration of husband-to-wife abuse and the entrapment of victims in Ghana. Semi-structured focus group discussions and in-depth individual interviews were conducted with 40 participants, comprising 16 (60%) perpetrators (men), 16 (60%) victims (women), and eight (20%) key informants from rural and urban Ghana. Participants' discursive accounts suggest that both perpetrators and victims invoke religious instructions on gender norms to legitimize male authority over women in marriage. While perpetrators construct husbands' conjugal authority over their wives in terms of prescriptive religious norms, victims construct their entrapment in abusive relationships in terms of proscriptive theology of divorce in the bible. The double-edged role of religion in providing both motivational and inhibitory support for wife abusers is also discussed.

"Correcting an Erring Wife Is Normal": Moral Discourses of Spousal Violence in Ghana.

This study draws insights from discursive psychology to explore moral discourses of spousal violence in Ghana. In particular, it investigates how sociocultural norms and practices are invoked in talk of perpetrators and victims as moral warrants for husband-to-wife abuse in Ghana. Semi-structured focus group and personal interviews were conducted with a total of 40 participants: 16 victims, 16 perpetrators, and eight key informants from rural and urban Ghana. Participants' discursive accounts suggest that husbands have implicit moral right and obligation to punish their wives for disobedience and other infractions against male authority in marriage. Both perpetrators and victims build their talk around familiar normative discourses and practices that provide tacit support for spousal violence in Ghana. While perpetrators mobilize culturally resonant and normative repertoires to justify abuse, blame their victims, and manage their moral accountability; victims position husband-to-wife abuse as normal, legitimate, disciplinary, and corrective. These moral discourses of spousal violence apparently serve to relieve perpetrators of moral agency; prime battered women to accept abuse; and devastate their agency to leave abusive marital relationships. The findings contribute to our understanding of how cultural and social norms of spousal violence are morally constituted, reproduced, and sustained in talk of perpetrators, victims, and other key members of society.

Entrapment of Victims of Spousal Abuse in Ghana: A Discursive Analysis of Family Identity and Agency of Battered Women.

Drawing on discursive psychology and positioning theory, this study explores the influence of cultural and familial value orientations on battered women's identity, agency, and decision to leave or stay in abusive conjugal relationship in Ghana. Two semi-structured focus group discussions and four in-depth personal interviews were conducted with 16 victims of husband-to-wife abuse from rural and urban Ghana. The findings indicate that entrapment of victims of spousal abuse in Ghana reflects their social embeddedness and that battered women's identities and agency are expressed in the context of familial and cultural value orientations. The primacy of family identity and victims' apparent implicit moral obligation to preserve the social image of their extended family influence their entrapment. Participants' discursive accounts further suggest that stay or leave decisions of battered women in Ghana reflect a joint product of negotiated agency between victims and their extended family. It is thus argued that the agency of battered women in Ghana is not constituted by individual psychological states or motives, but instead, viewed as a property of victims who exercise it in a given relational context, and partly constituted by familial relationships and identities. The study suggests that intervention initiatives in Ghana should focus on the phenomenon of conjugal violence beyond immediate victims to include families and the larger communities in which victims are embedded.