Dr Amoah began by saying that the indigenous African religious heritage, with its age long plurality, offers useful insights into the search for a viable inter-faith paradigm. She made particular reference to Ghana, the area of her research and, within it, the Akan traditional religion. Religion has a practical rather than meditative or philosophical slant and explanations are sought for the meaning of life and the problems of suffering and evil. Suffering and evil are sometimes interpreted as the results of the activities of bad spirits. The more cults one frequently consults, the more equipped one is for life.' - Exclusive claims to religious truth are not relevant within the Akan tradition as it emphasises that the spiritual can be communally shared and, therefore, respects other faith traditions.
Members commit themselves to supporting each other regardless of religious differences.
Dr Amoah reiterated that such features naturally encourage respect for other peoples faith traditions and this makes it easier to live together for the common good. At time of crisis family members instinctively turn to their cultural belief that death is just a moment of transition to another world. At the grassroots level, people do not see dialogue as an argument between two parties but a process of fruitful exchange of relevant beliefs, concepts, practices and sharing resources that contribute to attainment of an enhanced and peaceful life. What has already happened cannot be dismissed as problematic syncretism, as previously, for there is no pristine Christianity or Islam. However, there are some Islamic groups, such as the Wahhabis and some Christian groups, who are seriously engaged in purifying their religions to get rid of African influence.