Building Ghanaian Humanism: An Interview With Charles Antwi of Accra Atheists

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2025/07/27

Charles Antwi, a representative of the Accra Atheists and assistant to the President of Accra Atheists, Roslyn Mould, reflects on the challenges and progress of secular humanism in Ghana. Speaking with interviewer Scott Douglas Jacobsen, Antwi explores the tensions between traditional beliefs, colonial religious legacies, and the efforts to establish a transparent and inclusive humanist identity. He highlights the confusion between atheism and humanism, the growth of secular communities, and the role of Humanists International in fostering solidarity. Antwi emphasizes that humanism is an ethical framework, not merely a rejection of disbelief, and advocates for greater clarity and unity.

Scott Douglas Jacobsen: How was the overall experience, especially being surrounded by people from diverse cultures and backgrounds around the world?

Charles Antwi: It was an incredible experience. Coming together with fellow humanists, agnostics, and atheists gave me a profound sense of warmth and solidarity. It truly felt like a welcoming embrace. I appreciated the opportunity to meet like-minded individuals, and I am sincerely grateful to Humanists International for making this possible.

Jacobsen: What is your main takeaway when you look at the international humanist community? How do you envision the Humanist Association of Ghana, the Accra Atheists, and other Ghanaian groups fitting into the larger global culture?

Antwi: In Ghana, the term humanist is often misunderstood. Many equate it with simply being humanitarian and assume you cannot be humanitarian without a belief in God. That misconception remains a challenge. What I appreciate about Humanists International is its consistent defence of human rights and fostering of a global community. Their annual meetings and mutual support foster a strong sense of solidarity. I truly value that.

Jacobsen: When you think of Ghanaian humanism, how do you define it within the broader humanist movement? For example, some groups adopt documents like the 2002 or 2022 Amsterdam Declaration. How do you see a uniquely Ghanaian expression of humanism developing?

Antwi: In Ghana, many people claim to have left the church or religion, but they still hold onto certain spiritual beliefs. As a result, humanist groups sometimes attract individuals who identify as freethinkers but are not necessarily atheists or agnostics. This presents a challenge when attempting to establish a core membership that aligns with secular humanist principles. We are still working on identifying and organizing around a more precise, shared definition of humanism.

Jacobsen: Is there confusion in Ghana between secular humanism and humanism with a religious perspective? Is that a significant issue? What do you think is causing that confusion?

Antwi: Part of the issue is that, in trying to be inclusive, we sometimes blur the lines too much. When we say, “Let us welcome everyone,” including religious individuals involved in humanitarian projects, some people start identifying as secular religious humanists. They believe that doing good alone qualifies them to be part of the movement, regardless of their religious beliefs. That mingling of secular and religious perspectives creates confusion. It is a challenge, but one that we can overcome with clarity and continued dialogue.

Jacobsen: When I think of secular humanists, I often associate them with the skeptic and scientific skeptic communities—figures like James Randi, Penn and Teller, Leo Igwe, and others—who focus on making things concrete, scientifically informed, and clearing away pseudoscience and superstition. Over the years, I have consistently heard from African humanists that, while the details vary by country, three major issues tend to emerge historically. First, traditional superstitions were passed down through indigenous cultures. Second, the effects of Arab Muslim colonization. And third, European Christian colonization. The challenge is that African contexts often involve all three simultaneously. That combination is unique and arguably the most challenging environment in which to advance secular humanism.

For example, in Canada, we are mainly dealing with Christian fundamentalists, and they have significantly declined. They now make up less than half the population, so the problem is less pressing. In the U.S., Christian fundamentalists still form a majority, so the issue remains larger there. However, in Ghana and many parts of Africa, you are contending with all three forces—traditional, Muslim, and Christian—at once.

Antwi: Yes, all three at once. That is true.

Jacobsen: In some places, like New Zealand, the challenge is different but still very difficult. For instance, Erohiku Tehuri wrote a book about secular humanism and atheism from a Māori perspective over a decade ago. It was not very long, and since then, no one else has published anything significant from that cultural lens. He remains the only prominent voice. In such contexts, there is no real audience yet. By contrast, in Ghana and Nigeria, despite the triple challenge, there is at least some traction and progress.

Antwi: Yes, and something else we should consider is this: not every atheist can be called a humanist. That is an important distinction. Many people may leave religion, identify as atheists or agnostics, but still not embody the values of humanism. The question is—are they tolerant? Are they inclusive? Do they treat people ethically? Temperament matters. Humanism is more than disbelief; it is about how you live and relate to others.  Some people identify as atheists, but that does not automatically make them humanists. Being a humanist requires a different level of ethical commitment and worldview.

Jacobsen: In North America, I have often heard it expressed this way: atheism or agnosticism is one’s stance on the existence of gods; humanism is the framework for how one chooses to reason and act in the world. It provides an ethical lens to what is otherwise a neutral philosophical position—believing or not believing in gods.

Antwi: To our credit, we are doing our best to grow and organize. We are currently focusing on building our membership. On Facebook, we have about 1,400 followers. That is not bad. Our Instagram account is newer. We started with only about 12 followers, but after boosting a few posts, we have grown to nearly 80 followers in just a month. People are reaching out—sending direct messages, asking who we are and what we do.

When that happens, we usually have a brief interview. We ask questions like, “Are you religious?” or “How did you leave religion?” It helps us understand where people are coming from. We have been answering numerous inquiries on Facebook and gradually expanding our reach. So for now, our membership is growing.

Jacobsen: Do you find that, when you interview people—whether publicly or privately—some of them have never been asked those kinds of questions before?

Antwi: Yes. One question that makes people stop and think is: “Are you religious?” It is a binary—yes or no. Moreover, often, someone will answer “yes,” but then explain they have not been to church for two months, and now they think they are an atheist. That highlights the confusion. However, we are doing our best to provide clarity and support.

Jacobsen: In Canada, I used to write for a publication called Canadian Atheist. The editor-in-chief has since disappeared, and the website is now offline. I archived everything I wrote—over a few years, I published around 1,300 articles and interviews.

Antwi: Wow, wow.

Jacobsen: So there is a rich repository of material. In the North American context, specific themes emerge from these conversations. As a journalist, I work in narratives, questions, and summaries. One recurring observation—especially during the New Atheist phase—is that when North Americans say they are atheists, they are typically referring to disbelief in the God of the Bible. They might say, “I do not believe in the God of the Old Testament,” or “I do not believe in Jesus.” Even when it is not explicitly stated, it is implied in their tone or reasoning.

So, their model of atheism is often framed as a rejection of the culturally dominant god—usually the Christian God. Of course, that shifts when speaking to ex-Muslims, former Jews, or people from other religious backgrounds. However, within Ghana, when someone says they are an atheist, how are they defining that term? Is it philosophical—a rejection of all gods—or more local, based on the deity they grew up with?

Antwi: It usually starts with rejecting the god they were raised with, whether that is the Christian or Muslim concept of God. For example, someone raised in a Christian home may begin questioning the contradictions in the Bible and conclude, “I do not believe in the God of the Bible.” However, when you ask about other concepts—like the God of Islam or Buddhism—they may not have considered those in depth.

What I often see is that once they reject the God of Christianity, many turn toward African spirituality. They claim to be returning to their roots. They view Christianity as something brought to Africa through European colonization. Moreover, yes, they will say, “They brought Jesus to Africa,” as if he were physically delivered here.

Jacobsen: I love that phrase—”They brought Jesus to Africa.” It sounds like he arrived on a boat, personally.

Antwi: Yes, exactly.

Jacobsen: Once people reject Jesus, they claim to be returning to their origins. However, how do they determine what those roots are?

Antwi: That is the thing. Many claim to return to their African roots, but it is not always clear what they mean or how much they truly know about those traditions.

Jacobsen: Is this part of a larger pan-Africanist movement that has a religious or spiritual dimension? In the United States, for example, we have seen African American communities engage in multiple movements—atheist, secular humanist, Africans for Secular Humanism, and othersHowever, ut parallel to that, the has’s also been a movement of reclaiming identity by “returning to the roots,” spiritually and culturally, reconnecting with Africa. Is that happening in Ghana too? Not physically returning to Africa, but rather returning to the historical roots of their religions.

Antwi: Yes, and it would be more meaningful if people focused on reconnecting with their historical roots, culturally and historically. However, if they attempt to return to their so-called religious roots, there is little to be found. That is how I see it. You might find a sense of unity or connection by exploring your heritage, but trying to revive ancient religious practices does not offer much in terms of clarity or progress. That is my concern.

Jacobsen: Any final thoughts?

Antwi: I would like to express my sincere appreciation to Humanists International for awarding me a grant and facilitating my visa so that I could attend this conference. I am genuinely grateful. I plan to continue serving in various capacities in the years to come.

I also want to thank Roslyn Mould, our president, for allowing me to work closely with her. I now serve as her assistant, and I appreciate the trust she has placed in me and the responsibilities she has entrusted to me within the organization. Looking ahead, I am hopeful that there will be even more work to do, both with Accra Atheists and with Humanists International.

I forgot to make mention of our Billboard, the first Atheists Billboard in Africa. We posted the Billboard on Facebook and Instagram and added the link that contains an interview on YouTube by the FFRF(Freedom From Religion Foundation) featuring our group President Roslyn Mould”.

Jacobsen: Charles, thank you.

Antwi: Thank you. I appreciate it.

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