Building cardiovascular disease competence in an urban poor Ghanaian community: A social psychology of participation approach

This paper describes conceptual, methodological, and practical insights from a longitudinal social psychological project that aims to build cardiovascular disease (CVD) competence in a poor community in Accra, Ghana's capital. Informed by a social psychology of participation approach, mixed method data included qualitative interviews and household surveys from over 500 community members, including people living with diabetes, hypertension, and stroke, their caregivers, health care providers, and GIS mapping of pluralistic health systems, food vending sites, bars, and physical activity spaces. Data analysis was informed by the diagnosis‐psychosocial intervention‐reflexivity framework proposed by Guareschi and Jovchelovitch. The community had a high prevalence of CVD and risk factors, and CVD knowledge was cognitive polyphasic. The environment was obesogenic, alcohol promoting, and medically pluralistic. These factors shaped CVD experiences and eclectic treatment seeking behaviours. Psychosocial interventions included establishing a self‐help group and community screening and education. Applying the “AIDS‐competent communities” model proposed by Campbell and colleagues, we outline the psychosocial features of CVD competence that are relatively easy to implement, albeit with funds and labour, and those that are difficult. We offer a reflexive analysis of four challenges that future activities will address: social protection, increasing men's participation, connecting national health policy to community needs, and sustaining the project.     

Human nature,corruption, and the African social order

Transparency International has consistently maintained two prominent assertions: that corruption remains a global threat because no human society in the world has a clean record, and that Africa is the most corrupt region in the world. These assertions raise some fundamental philosophical concerns. The former assertion re-opens the need to ascertain whether corruption is an essence of humans, or an acquired disposition. Howsoever this is resolved forms the fulcrum of concerns on the second assertion. This paper engages these philosophical concerns. The paper takes two paths to achieve this goal. The first draws from Aristotle’s essentialism and Thomas Hobbes’ accounts on human nature to engage the debate on the relationship between human nature and corruption. The second derives and discusses the plausibility and fundamental implications of the claim that Africa is the most corrupt region in the world. It was found that neither on the basis of Aristotle’s nor Thomas Hobbes’, nor even a possible African cosmology as discussed, can it be said that official corruption is essential to humans. The paper concludes that what is at issue concerning corruption as measured by Transparency International pertains to different African expectations of recompense in a protective communalism from which relatives in public offices must have drawn care, now termed “corruption” by Transparency International, which is not so regarded in the African social order.