The poor, so this logic goes, need government assistance if they are to get a good education, which helps explain why, in the United States, many school choice enthusiasts believe that the only way the poor can get the education they deserve is through vouchers or charter schools, proxies for those better private or independent schools, paid for with public funds. But if we reflect on these beliefs in a foreign context and observe low-income families in underprivileged and developing countries, we find these assumptions lacking: For the past two years I have overseen research on such schools in India, China, and sub-Saharan Africa. The project, funded by the John Templeton Foundation, was inspired by a serendipitous discovery of mine while I was engaged in some consulting work for the International Finance Corporation, the private finance arm of the World Bank. Taking time off from evaluating an elite private school in Hyderabad, India, I stumbled on a crowd of private schools in slums behind the Charminar, the 16th-century tourist attraction in the central city. It was something that I had never imagined, and I immediately began to wonder whether private schools serving the poor could be found in other countries. That question eventually took me to five countries—Ghana, Nigeria, Kenya, India, and China—and to dozens of different rural and urban locales, all incredibly poor. These are in vastly different settings, but my research teams and I found large numbers of private schools for low-income families, many of which showed measurable achievement advantage over government schools serving equally disadvantaged students.
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Of the five operators, only two had knowledge of filtering systems. One of them indicated that they had a technical team in charge of their network and so there was a filtering system in place that blocked inappropriate content such as pornography from their networks. One of the operators emphasized that as a rule their role is to provide the service and not to meddle in the private affairs of their patrons, including what they do on the Internet. They worked as traders, farmers, and commercial drivers, vocations implying that the respondents come from poor backgrounds.
This is not surprising, since most of the residents in the study location are low-skilled migrants. This is confirmed by the Accra Metropolitan Assembly AMA , which has categorized the area as low income and non-indigenous. Social media is now a common media platform for youth around the world, including participants of this study. This popularity can be ascribed to the many benefits, or uses and gratifications, that youth derive from it, such as building friendships and communicating with friends both offline and online, entertaining themselves, building their own content, and exploring their self-identities.
For these young people from poor backgrounds with limited opportunities at home, social media offers an opportunity for personal and educational advancement, and many try to take the best possible advantage of it. The popularity of social media use among the youth of the current study is consistent with the results of other studies. This finding stands in contrast with those of a recent Pew Research Center analysis of 27 nationwide surveys on use of technology by the U.
In the past decade, those living in affluent or high-income households and those with a college education were consistently more likely to use social media than those with only a high school education or lower. The preferred social media of the study participants were Facebook and WhatsApp. It is probable that participants are using these two media to stay connected with friends, since some study reports reveal that Facebook and WhatsApp are generally popular among young people.
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May tell of that dread deed, wherewith I brought to children of the Moon Freedom and vast salvation. The Centre consists of a museum of his life and works, the mausoleum, and his statue, which stands on the spot the Polo grounds as it used to be called where he declared Independece for the country on 6th March, The Institute is named after George Padmore , the Trinidadian writer and dedicated Pan Africanist who became one of the most influential figures in the anti-colonialism and independence struggles of the 20th century.
Centre for National Culture — Accra Presents traditional handicrafts in various forms from all over Ghana and West Africa, it includes workshops and art galleries. There is an arts and crafts bazaar and a traditional textile market with souvenirs that have been crafted in clay, wood, leather and metal. Set in beautiful gardens, including a striking botanical garden, it also houses the School of Performing Arts, the Balme Library and the School for African Studies.
The Markets of Accra Amongst the most famous markets of Accra are Makola market located on Kojo Thompson Road, and the Osu Night Market, where market stalls are illuminated by hundreds of lanterns and candles. Has adequate car parking space. The market was recently constructed to replace the old one with the same name. One can obtain beautiful African Textiles, Foodstuffs, Traditional Cloths and clothes, shoes, cosmetics, etc.
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A map of the Ashanti Empire. Under Chief Oti Akenten r. At the end of the 17th century, Osei Tutu died or became Asantehene king of Ashanti. Under Osei Tutu’s rule, the confederacy of Ashanti states was transformed into an empire with its capital at Kumasi. Political and military consolidation ensued, resulting in firmly established centralized authority. Stools already functioned as traditional symbols of chieftainship, but the Golden Stool represented the united spirit of all the allied states and established a dual allegiance that superimposed the confederacy over the individual component states.
The Golden Stool remains a respected national symbol of the traditional past and figures extensively in Ashanti ritual. Tutu’s gesture made the process relatively easy and nondisruptive, because most of the earlier conquests had subjugated other Akan peoples. Within the Ashanti portions of the confederacy, each minor state continued to exercise internal self-rule, and its chief jealously guarded the state’s prerogatives against encroachment by the central authority.
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Precolonial period[ edit ] 16th th Century Akan Terracotta, Metropolitan Museum of Art, New York By the end of the 16th century, most of the ethnic groups constituting the modern Ghanaian population had settled in their present locations. Archaeological remains found in the coastal zone indicate that the area has been inhabited since the Bronze Age ca. Archaeological work also suggests that central Ghana north of the forest zone was inhabited as early as 3, to 4, years ago. Strictly speaking, ghana was the title of the king, but the Arabs , who left records of the kingdom, applied the term to the king, the capital, and the state.
The 9th-century Berber historian and geographer Al Yaqubi described ancient Ghana as one of the three most organized states in the region the others being Gao and Kanem in the central Sudan. They were also masters of the trade in gold, which drew North African merchants to the western Sudan.
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Nkrumah was appointed leader of the Gold Coast’s government business. Nkrumah declared Ghana’s establishment and autonomy. On 1 July , following the Ghanaian constitutional referendum, and Ghanaian presidential election, Nkrumah declared Ghana as a republic as the first President of Ghana. We shall measure our progress by the improvement in the health of our people; by the number of children in school, and by the quality of their education; by the availability of water and electricity in our towns and villages; and by the happiness which our people take in being able to manage their own affairs.
The welfare of our people is our chief pride, and it is by this that the government will ask to be judged.
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A notable feature of the Ghanaian society, and one that is of great interest to travellers, is the enormous number of traditional festivals that take place in various parts of the country throughout the year. This makes for an all year round celebration of festivals which are different from each other in their meanings, history and activities undertaken. These festivals make known some common qualities and beliefs of the Ghanaian society.
Many festivals include thrilling durbars of chiefs, when tribal leaders and Queen Mothers process in decorated palanquins, shaded by the traditional umbrellas, and supported by drummers and warriors discharging ancient muskets. The Akwasidae festival is celebrated every 42 days in Ghana.
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