Decolonizing Ghanaian Public Schools: Wesley Girls Case Challenges Colonial Religious Practices in Post-Colonial Education

Introduction

In post-colonial Ghana, the struggle to dismantle colonial vestiges in public education continues, spotlighted by the landmark Shafic Osman vs Board of Governors of Wesley Girls Senior High School case. This 2025 Supreme Court challenge questions whether publicly funded schools like Wesley Girls can enforce Christian-centric policies that restrict Muslim students’ religious practices while permitting Christian ones. Rooted in conceptual decolonization—a term coined by philosopher Kwasi Wiredu—the case exposes lingering colonial grips on Ghanaian institutions. Kwame Nkrumah, Ghana’s first leader, warned of neo-colonial threats post-1957 independence, emphasizing economic and political decolonization. Wiredu extended this to intellectual realms, urging the purge of uncritical Western thinking in African philosophy.

This article pedagogically unpacks the case, Ghana’s educational history, and constitutional arguments, promoting decolonization in Ghanaian public schools. It highlights how public funding of faith-based restrictions undermines religious freedom under the 1992 Constitution, fostering equality in post-colonial education.

Analysis

Historical Context of Colonial Education in Ghana

Ghana’s colonial encounter began in the 15th century with European missionaries, intensifying under British rule from 1874. Mission schools like Wesley Girls Senior High, founded by Methodists, required baptism and Christianization for enrollment, eroding indigenous faiths. Colonizers viewed local practices as barbaric, imposing Christianity across public spheres including education.

Post-1957 independence, Nkrumah prioritized universal education via the 1961 Education Act (Act 87), making it free and compulsory. Act 87 distinguished public (government-owned or funded) from private institutions. Section 32 defined public institutions as those maintained wholly or partially by government funds, ensuring open access. Wesley Girls transitioned to public status in 1961, ending exclusive missionary control.

Constitutional Framework and the Wesley Girls Controversy

The 1992 Constitution reinforces this via Article 25, guaranteeing education rights and barring state funding for private schools (Article 25(2)). Public schools must remain secular, funded by diverse taxpayers including Muslims, Christians, and traditionalists. Plaintiff Shafic Osman argues Wesley Girls’ mandatory Christian programs violate:

• Article 17: Non-discrimination.
• Article 21(1)(b)&(c): Freedom of religion and conscience, prohibiting state religious establishment.

Defendants (Board of Governors, Ghana Education Service, Attorney General) claim: (a) Methodist ownership; (b) government funds but does not own; (c) faith-based Christian expression rights. These clash with decolonial views, as public funding mandates neutrality.

Summary

The Shafic Osman case, heard by Ghana’s Supreme Court on November 24, 2025, challenges discriminatory religious policies at Wesley Girls Senior High—a publicly funded institution. Drawing on Nkrumah’s practical decolonization and Wiredu’s conceptual decolonization, it critiques colonial legacies where missionary schools imposed Christianity. Analysis reveals Wesley Girls’ public status under Act 87 and the Constitution precludes faith-based restrictions, promoting equitable post-colonial Ghana education.

Key Points

Practical Advice

For students, parents, and advocates in post-colonial Ghana public schools, navigate religious freedom challenges effectively:

Steps for Challenging Discriminatory Policies

1. Document Incidents: Record restrictions on practices like prayer or attire, citing specific Constitution articles.
2. Engage School Administration: Request policy reviews under Ghana Education Service guidelines, emphasizing public funding obligations.
3. File Complaints: Approach the Commission on Human Rights and Administrative Justice (CHRAJ) or courts via Article 2(1) for enforcement.
4. Build Coalitions: Unite interfaith groups to advocate for secular curricula, mirroring Nkrumah’s inclusive education model.
5. Leverage Media: Share verified stories to pressure for decolonized reforms, avoiding misinformation.

School Administrators’ Guidance

Adopt neutral policies: Permit all religious manifestations equally, align with Article 21, and audit funding to ensure public compliance.

Points of Caution

• Funding Dependencies: Public schools risk losing grants if deemed private-religious, per Article 25(2).
• Discrimination Risks: Enforcing one faith invites lawsuits, eroding institutional reputation.
• Cultural Sensitivities: Abrupt changes may spark backlash; implement via dialogue and education on decolonization.
• Legal Precedents: Avoid over-relying on historical ownership; current statutes govern (e.g., Act 87 Section 32).
• Neo-Colonial Traps: Unchecked Western/Christian dominance perpetuates intellectual dependency Wiredu warned against.

Comparison

Ghana vs. United States: Corporate Religious Rights

In Burwell v. Hobby Lobby (2014), the U.S. Supreme Court granted closely-held corporations religious freedom under the Religious Freedom Restoration Act, but only for private entities. Ghana’s CIBA case and Attorney-General v. Antigua Times affirm corporate rights under Article 12, yet public schools like Wesley Girls lack this shield due to state funding.

Funding Religious Schools

U.S. Everson v. Board of Education (1947) bars direct public funding of religious schools under the Establishment Clause. Ghana’s Article 25(2) mirrors this: private schools self-fund. Contrastingly, Bomfeh v. AG (Cathedral case) allows limited state aid to religious bodies indirectly, but not for operational religious programs in public institutions.

Legal Implications

This case tests Ghana’s 1992 Constitution’s supremacy (Article 1(2)). A ruling favoring the plaintiff could:

• Mandate secularism in all publicly funded schools, ending colonial-era religious privileges.
• Enforce Article 21’s non-establishment clause, prohibiting state-sponsored religion.
• Reaffirm Act 87’s public-private divide, potentially reallocating funds from faith-biased institutions.
• Set precedent for broader decolonization lawsuits, aligning law with post-colonial equity.

Defendants’ sophistry—claiming private ownership amid public funding—violates Article 25(2), risking judicial rejection and funding cuts.

Conclusion

The Shafic Osman case embodies Nkrumah’s call to action and Wiredu’s conceptual decolonization, urging Ghana to sever colonial grips in public education. By rejecting faith-based discrimination in schools like Wesley Girls, Ghana advances true independence: inclusive, equitable, and intellectually sovereign. Policymakers, courts, and citizens must bridge theory and practice, ensuring public institutions serve all, not colonial relics. This ruling could redefine post-colonial Ghana education, fostering unity amid diversity.

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