Framing the culture war: Media discourses and the ideological construction of Ghana’a anti- gay+ bill

Abstract

This study examines the dominant ideological tendencies in the media portrayal of Ghana’s Promotion of Proper Human Sexual Rights and Ghanaian Family Values Bill, widely referred to as the anti-LGBTQ+ bill. By employing Framing Theory and Critical Discourse Analysis (CDA), the research explores how the media in Ghana constructs narratives around LGBTQ+ rights, focusing on the intersection of cultural heritage, religious morality, political expediency, and human rights discourse. The study analyzes a variety of media sources, including newspapers, television broadcasts, and online platforms, to uncover the frames and discursive practices used to shape public opinion on the bill. Findings reveal that the media predominantly framed LGBTQ+ activities as a threat to Ghanaian cultural values and religious morality, positioning the anti-LGBTQ+ bill as a protective measure against perceived moral decay and cultural erosion. The bill was portrayed as a political tool to gain public approval, while human rights discourses challenging the bill were largely marginalized. This media framing reinforced dominant ideological structures in Ghanaian society, privileging Afrocentrism and religious conservatism over human rights and social justice perspectives. The study contributes to understanding the role of media in shaping public discourse on controversial social issues, particularly in culturally conservative contexts. It highlights the media’s influence in reinforcing societal norms and marginalizing counter-narratives, with broader implications for media studies and human rights advocacy. Recommendations for future research include comparative media analysis, the role of social media in LGBTQ+ rights debates, and audience reception studies.

Keywords

critical discourse analysis media portrayal ideology human rights discourse Afrocentrism LGBTQ+ rights Ghana anti-LGBTQ+ bill framing cultural heritage religious morality

Introduction

The painful reality that has drawn the attention of the international community is the vilification, stigmatization and ostracization of individuals who identify themselves as gays and lesbians, especially in sub-Sahara Africa (Asante, 2020). This attitude towards these individuals most often results in several forms of abuse of their fundamental human rights, ranging from verbal to physical in some extreme cases in most African settings. The recurrence of these abuses serves as a major threat to the achievement of sustainable development goals (goal 16), culminating in an overall development problem. Most often, these abuses stem out of the overwhelming reference being made to the links between gaysm and the transmission of HIV/AIDS, with extant literature suggesting that men who have sex with men in Ghana alone account for 28% of all new HIV/AIDS infections in the country yearly (Ali et al., 2019). Other scholars also believe that over reliance on Afrocentrism and Religiosity in Ghana is a significant contributor to the hostilities that the gay community faces in the region (Mohammed, 2019).

The concept of ideology is central to cultural theory and popular culture studies. It refers to the systems of beliefs, values, and ideas that shape how individuals and societies perceive and understand the world (Storey, 2018). It is not just a collection of ideas; it is deeply embedded in cultural practices and institutions, influencing and often controlling the way people think and act (Storey, 2018). One way to understand ideology is to see it as a framework that helps people make sense of their social reality. It provides a lens through which we interpret our experiences and the world around us. This interpretation is not neutral; it is shaped by the power structures within a society. Dominant groups use ideology to maintain their power and control by presenting their worldview as natural, normal, and inevitable. This process makes it difficult for alternative perspectives to gain traction (Storey, 2018).

In Ghana, as in many other societies, media portrayal plays a critical role in either reinforcing or challenging dominant ideological tendencies (Castro, 2023; Mohammed, 2023). For example, media portrays the Ghanaian society as: highly religious, giving more power to religion to influence public opinion, perception and overall policy direction (Mohammed, 2019). Media plays a crucial role in perpetuating and challenging ideologies. Moreso, the media has historically reinforced patriarchal ideology by portraying women in limited and stereotypical roles. Women are often depicted as homemakers, caregivers, or objects of beauty, rather than as leaders, professionals, or agents of change (Ofori-Birikorang, 2023; Ofori-Birikorang and Donkor, 2014). These representations not only reflect societal biases but also reinforce them, making it challenging for women to be seen in diverse and empowered roles; influencing public perception and contributing to the maintenance of gender inequality (Bonsu, 2021). When women are consistently shown in passive or subordinate roles, it reinforces the notion that these roles are natural or appropriate for women. This, in turn, affects how women are treated in various spheres of life, from the workplace to politics, and even within their own families.

The media’s role in shaping public opinion and discourse is well-documented and significant, particularly in the context of contentious socio-cultural, socio-political, and socio-economic issues (Van Dijk, 1995). The media uses framing and agenda setting to portray images of such issues, aiming at influencing public perceptions and governmental policies (Bonsu, 2021).

In recent years, discussions about homosexuality in Africa have become highly visible and notably hostile. The continent is grappling with issues related to same-sex orientation and practices while facing external pressures to shape this dialogue. This shift is partly due to the growing public expression and portrayal of a type of sexuality that has historically been rendered invisible, pathologized, criminalized, and demonized (Tettey, 2016). Although it is known in the extant literature that countries that are not receptive to LGBTQ+ activities experience marginal profits in the tourism sectors (Kama et al., 2019), often, the portrayal of gay practice in the media as doom, horror and non-Afrocentric has led to the introduction of bills to curtail and control gay practice in the sub region by the parliaments. The anti-gay bill in Ghana, upon its inception on the floor of Ghana’s parliament, has garnered extensive media coverage and sparked intense debate both domestically and internationally. The bill, officially known as the Promotion of Proper Human Sexual Rights and Ghanaian Family Values Bill, seeks to criminalize LGBTQ+ activities and advocacy, reflecting deeply rooted cultural, religious, and societal beliefs within the country.

The anti-gay bill in Ghana has elicited diverse reactions from different segments of society, including political leaders, religious groups, civil society organizations, and international bodies. These reactions are often mediated through the press, television, radio, and increasingly, digital media platforms (Mohammed, 2023). Given the diversity of media channels and their varying degrees of influence, it is imperative to examine how different media outlets frame the issue and the extent to which these frames align with or diverge from dominant ideological positions. The media’s framing of the anti-gay bill can influence public perception and policy outcomes, thereby shaping the national discourse on LGBTQ+ rights and broader human rights issues. Understanding the media’s ideological stance and its implications is crucial for comprehending the dynamics of public opinion and the political landscape in Ghana.

Extant literature indicates that media play a crucial role in framing public understanding and opinion on contentious issues (Castro, 2023; Entman, 1993; McCombs and Shaw, 1972). The framing theory posits that the way media frame an issue significantly influences how audiences perceive and interpret it. In the context of LGBTQ+ rights, previous studies have shown that media representations can either perpetuate stereotypes and stigmatization or promote understanding and acceptance (Gross, 2001; Parales, 2019).

In Ghana, the cultural and religious landscape is predominantly conservative, with strong opposition to LGBTQ+ rights (Atuguba, 2019; Essien & Aderinto, 2009; Mohammed, 2019). Media portrayals in such a context are likely influenced by these dominant cultural and religious ideologies (Hall, 1982). However, there is a paucity of research examining how these ideological tendencies are reflected and reinforced in the media coverage of the anti-gay bill. Literature on media portrayals of LGBTQ+ activities abound (Ting, Jerome & Yeo, 2023; Martin-Sackey, 2023; Mohammed, 2023; Quianoo, 2023). However, these studies fall short of a whosale scrutiny of how the anti-LGBTQ+ bill is portrayed in the media, and the dominant ideologies that are inherent in the portrayal thereof. For instance, Quainoo (2023) explored the relationship between Kamala Harris’s visit to Ghana and the LGBTQ+ rights agenda, whereas Mohammed (2023) explored the dominant ideologies that are embedded in media portrayal of witchcraft in Ghana.

The problem this study seeks to address is the lack of critical examination of the dominant ideological tendencies in Ghanaian media’s portrayal of the anti-gay bill. While some studies have explored media framing of LGBTQ+ issues (Asante, 2020; Martin-Sackey, 2023; Tettey, 2016; Xia, 2022), others, such as (Coleman et al., 2023) examined the bill from human rights perspective. In all these, there is a significant gap in understanding how these dynamics play out in the Ghanaian context, particularly concerning the dominant ideologies that are inherent in media portrayal of the anti-gay bill. This study aims to fill this gap by interrogating the ideological underpinnings of media representations of the anti-gay bill in Ghana. By doing so, it seeks to uncover the ways in which media narratives may reflect, reinforce, or challenge the prevailing cultural, religious and economic ideological narratives that surround the anti-gay bill. This analysis is essential for understanding the broader socio-political implications of media coverage and for informing strategies to foster more inclusive and equitable media practices.

Overview of literature

In analyzing the representations of LGBTQ people in Thai news media, Fongkaew et al. (2019) highlighted the underrepresentation, inaccurate portrayals, harmful stereotypes, stigma and discriminations that people who identify themselves as LGBTQ are subjected to. They emphasized the need for sensitizing key stakeholders in Thai news media on the human rights of LGBTIQ individuals and professional ethics in journalism. In a related study, Ting et al. (2021) posit that Malaysian newspapers face a tricky situation when reporting on LGBT issues. Their study sought to find out how to balance human rights protection and the same time following the country’s official views on LGBT matters. This highlights the importance of examining framing in news articles to identify the prevalent arguments for or against LGBT, considering the influence of various factors on media framing. They provide insights into the portrayal of LGBT discourses in Malaysian media and emphasize the importance of a careful approach in reporting to deal with the complex social attitudes and legal limits on LGBT (Ting et al., 2021). Also, in examining the discourses of Ghanaian Pentecostals and Charismatic leaders regarding same-sex relations and anti-LGBT violence using postcolonial theory and critical discourse analysis, Asante (2020) posit that the historical link between Christianity and colonialism has shaped the church leaders’ perspectives, positioning them as influential colonial institutions under the guise of protecting African interests. His study underscored the perpetuation of anti-LGBT violence in Ghana, driven by the societal norms reinforced through the discourse framing same-sex relations as demonic and called for social justice initiatives to counter these narratives and uplift the voices of queer Ghanaians/Africans, advocating for a shift towards more inclusive and rights-based approaches to address the ongoing challenges faced by the LGBT community in Ghana. Again, Tettey (2016), in examining media representations of homosexuality in Ghana, focusing on the role of politicized homophobia and moral entrepreneurship in shaping public perceptions, contended that the media contributes to sustaining homophobia and heterosexism, providing a platform for moral entrepreneurs and politicians to mobilize antipathy against homosexuality, impacting the country’s democratic values. His study highlighted the crucial role of the media in fostering critical engagement and dialogue on homosexuality within the Ghanaian context.

Again, in examining how Ghanaian media portray gendered violence linked to witchcraft accusations, Mohammed (2023) argued that media objectivity is often compromised by patriarchal ideologies, leading to the marginalization and victim-blaming of women and permeating an ideological and systemic gendered violence. These studies show that media portrayals are often embedded with certain dominant ideological positioning, and form the basis for further interrogation of how these ideological constructs permeate the presentations and representations of Ghana’s anti-LGBTQ+ bill passed by the parliament of Ghana on 28th February 2024.

Theoretical framework

The quest to unravel the ideological tendencies inherent in how the Ghanaian media portrayed Ghana’s anti-LGBTQ+ bill, it is very imperative to employ a theoretical lense that is able to cut through the spectrum of opaqueness in the form of media portrayal and the dominant ideological discourses that are heavily relied upon in the portrayals. To achieve this, the study adopted a multi-theoretical approach and made use of the Framing Theory and Critical Discourse Analysis (CDA). These theories provided a robust foundation for analyzing how media portrayals of Ghana’s anti-gay bill were constructed and the ideological tendencies that underpinned these portrayals.

Framing Theory is essential for understanding how media shape public perception and discourse. The theory, developed by Erving Goffman and further refined by Robert Entman, posits that the way information is presented (framed) influences how audiences interpret and respond to that information. Framing involves selecting certain aspects of a perceived reality and making them more salient in a communicating text, thereby promoting a particular problem definition, causal interpretation, moral evaluation, and/or treatment recommendation. In interrogating the dominant ideologies in media portrayal of gendered based violence in Ghana, Mohammed (2023) used the framing theory to analyze how media representations reinforce politics of power, and how power relations within the society are reproduced by the media. Also, other studies like Ting et al. (2021, 2023) all used the framing theory to examine how LGBTQ issues are framed in the Malaysian news media. The Framing theory enabled the researchers to identify and clearly define how the issue of the anti-gay bill was used in media coverage; the causes that were attributed to the presence of LGBTQ+ individuals and activities, and the perceived need for the bill; how media news makers morally judge the bill, its proponents and its opponents; and the overall solutions that were suggested or endorsed by the media representations. By analyzing the Frames, the researchers were able to unravel how different media outlets framed the anti-gay bill, paying attention to headlines, images, language used, and the selection of sources. Consequently, the Framing theory helped the researchers to identify the dominant frames used in media representation of the anti-LGBTQ+ bill and examine how these frames influenced public opinion.

Also, Critical Discourse Analysis (CDA) is a theoretical and methodological approach that examines the relationship between language and power in texts. Developed by Norman Fairclough, Teun A. Van Dijk, and Ruth Wodak, CDA helps to uncover the ways in which discourse shapes and is shaped by social and political power dynamics. This approach was particularly relevant for analyzing media frames, as it provided tools to understand how media discourse about the anti-LGBTQ+ bill reinforced or challenged dominant ideologies. The three main aspects of CDA, which include: Textual Analysis, Discursive Practice and Social Practice enabled the researchers to conduct a detailed linguistic analysis of media texts related to the anti-gay bill to identify how language constructs and legitimizes certain ideological positions; examine how media framing of the anti-gay bill interacts with broader social practices and power structures in Ghanaian society; and then explore the role of media in either maintaining or contesting the status quo regarding LGBTQ+ rights.

By combining Framing Theory and Critical Discourse Analysis, the study provided a comprehensive analysis of media portrayals of Ghana’s anti-gay bill. Framing Theory helped to identify and categorize the dominant frames used in media coverage, while CDA delved deeper into the linguistic and ideological mechanisms that underpinned these frames. This integrated approach allowed for a nuanced understanding of how media constructs reality and influences public discourse on LGBTQ+ rights in Ghana.

Methodology

In the quest to unravel the ideological tendencies in Ghanaian media portrayal of the anti-LGBTQ+ bill, documentary review, framing analysis and discourses analysis were employed to understand the dominant ideologies that are inherent in the portrayal of the Proper Human Sexual Rights and Ghanaian Family Values Bill (Anti-LGBTQ+ Bill) in the Ghanaian news media. The data comprises news stories about the anti-LGBTQ+ bill published on major news platforms and telecasted on major television and radio stations between 28th February 2024 and 27th February 2025. The time frame for the data collection spans from the day the bill was passed by the parliament of Ghana to exactly a year after the passage of the bill. This allowed the researchers ample time to assess all news publications about the bill. Initially, a purposive sampling technique was used to select a diverse array of media outlets to ensure a representative sample. This included online news platforms of major television stations like GBC, TV3, Peace FM, City FM, Joy FM, and Graphic online. Links to the news websites have been listed in this article’s references section.

Peace FM uses the local language (Twi), a widely spoken Ghanaian language in broadcasting their news, thereby enhancing a wider range of listenership, Joy FM and Citi FM are radio stations whose news bulletins are frequently broadcasted across different regions in Ghana via their partner stations, and this promotes a diverse audience consumption. They are among the oldest commercial media entities in the country, with a broad audience in Accra and other areas. GBC Ghana Online is the news site of the Ghana Broadcasting Corporation, where various news articles are regularly published. GBC is the state-owned broadcaster and the oldest broadcasting service in Ghana. Graphic Online is the news site for the Daily Graphic, a state-owned newspaper, which has been in circulation since Ghana’s independence. The sampled news sites reflect the country’s diverse media landscape and offer perspectives from private, commercial, and public media sectors as suggested by (Mohammed, 2023). Social media accounts of these media outlets and influential social media commentators were also included to capture a broad spectrum of perspectives.

News items that relate to the Anti-LGBTQ+ bill were downloaded from the online platforms of the sampled news media organizations. The key word used to search for the publications on the online platforms of the sampled news media organizations was “Ghana’s Anti-LGBTQ+ Bill.” Portrayal of the Anti-LGTQ+ bill in the Ghanaian media was treated as a specific case to analyze how ideology permeates the media portrayal of the Anti-LGBTQ+ bill passed by the parliament of Ghana.

Following the selection of media outlets, the primary units of analysis were identified. These comprised news articles, editorials, opinion pieces, television news segments, and social media (Facebook) posts related to the anti-gay bill. The process began with a comprehensive search and collection of relevant media content within the defined period. This step involved systematic searching of archives, databases, and social media platforms to gather all pertinent materials. Each piece of content was cataloged and organized according to its source, type, and date of publication.

With the content collected, the next step was to perform a thematic analysis. Thematic analysis commenced with open coding to identify recurring themes and patterns within the media content in line with (Braun and Clarke, 2013; Creswell, 2013, 2014). Initially, the data was read multiple times to become familiar with the depth and breadth of the content. Codes were generated based on the rationale of the research and theoretical framework, focusing on aspects such as problem definition, causal interpretation, moral evaluation, and treatment recommendation. These codes were then grouped into broader themes reflecting the dominant ideological tendencies, such as cultural preservation, religious morality, human rights, and social justice. The use of qualitative content analysis facilitated the systematic management and analysis of this data, enabling a more organized and efficient coding process.

After the collection and triangulation of the data, Critical Discourse Analysis (CDA) was then employed to provide a deeper examination of the language and discursive practices within the media texts. Utilizing Norman Fairclough’s model of CDA, the analysis focused on three dimensions: the text (language analysis), discursive practice (production and consumption of texts), and social practice (broader social context). The linguistic analysis examined how language was used to construct identities, relationships, and ideologies in the media coverage. This involved a detailed investigation of metaphors, rhetorical strategies, and narratives that either reinforced or challenged dominant ideologies. The analysis of discursive practices explored how media texts were produced, distributed, and consumed, while the examination of social practices considered the broader social and political context influencing and being influenced by media discourse.

To enhance the validity of the study, triangulation was employed by using multiple data sources such as documentary from several media texts, news editorials, news bulletins and online news platforms.

Ethical considerations were paramount, hence the sensitivity of the topic, particularly concerning LGBTQ+ issues, was handled with care to avoid causing harm or distress.

Findings and analysis

In understanding the dominant ideologies that permeate media portrayal of Ghana’s anti-LGBTQ+ bill, the following themes emerged from the data analysis:

Cultural heritage Messiah

Ghana is predominantly a conservative religious community with majority of the population deep rooted in conventional culture and Afrocentrism and these ideologies are portrayed and reinforced by media narratives. In view of this, the activities of the LGBTQ +community is seen as a threat to cultural and religious socialization, and this was evident in the vilification, ostracism, discrimination and stigmatization of persons who identify as pro LGBT. These individuals are often abused verbally and, in some cases, physically. The introduction and subsequent passage of the anti-LGBTQ bill by the parliament of Ghana was seen as the antidote to curb moral decadence. The media portrayed the bill as the Messiah to stop western culture from permeating and defusing the rich cultural heritage of the Ghanaian people. The news frames across all the sampled media outlets point out one significant aspect of the bill, which is the protection of Afrocentric values. The general tone of the Ghanaian media echoed and reinforced this frame, painting a glooming picture of the extinct to which the society would have gone if the anti-LGBTQ+ bill had not been introduced and passed by the parliament. The bill has, therefore, been widely portrayed as the savior of Ghanaian culture from extinction and many push for the president of the republic of Ghana to assent the bill into law. The theme is subdivided into smaller units as discussed below:

Afrocentrism as a cultural defense

Media outlets framed the anti-LGBTQ+ bill as necessary to preserve the nation’s cultural integrity. For example, television and radio talk shows routinely discussed the threat that LGBTQ+ activities posed to Afrocentric values. As Peace FM online news headline on 29th March 2024 described the bill as a means of upholding family values and bold stand against cultural corruption.

The word “corruption” here is key, as it frames the LGBTQ+ issue not merely as a social or legal matter, but as an existential threat to Ghanaian cultural purity. This is a common strategy in framing, where certain words are used to evoke strong emotional responses from the public. By associating LGBTQ+ rights with cultural corruption, the media reinforced the idea that traditional values were under siege from external, non-African influences.

This frame is reminiscent of Hall’s (1982) concept of “the rediscovery of ideology,” where dominant groups use the media to construct and maintain societal norms. By framing the anti-LGBTQ+ bill as a defense of cultural heritage, the media portrayed Ghanaian culture as something inherently good, while LGBTQ+ rights were depicted as foreign and damaging.

The “savior” bill

One particularly powerful frame that emerged was the portrayal of the anti-LGBTQ+ bill as a “savior” for Ghana’s cultural heritage. This phrase appeared across various media outlets, where the bill was consistently described as a necessary intervention to prevent moral and cultural decay. For instance, Mr. Samuel Nartey George, a member of parliament during a televised interview opined that:

Without this bill, our children will grow up in a society where the lines between right and wrong are blurred. We must protect our culture before it’s too late.

Such statements, which appeared in news articles, television broadcasts, and radio talk shows, position the bill as a solution to the perceived problem of cultural erosion. This reflects Goffman’s notion of framing, where the media plays a significant role in shaping how the public defines social problems (Goffman, 1974). Here, the media did not just report on the anti-LGBTQ+ bill but actively framed it as a rescue mechanism for a Ghanaian culture under attack.

Afrocentrism and Westernization

The historical context of Afrocentrism also provides a deeper understanding of this media framing. Historically, African societies have grappled with the tension between traditional cultural values and Western influences, particularly in the post-colonial era. In Ghana, Afrocentrism which is seen as an ideology that emphasizes African identity and heritage, has been central to the national identity since independence. The anti-LGBTQ+ bill, framed as a protector of Afrocentrism, taps into these historical narratives. Many media outlets reinforced the idea that LGBTQ+ activities are a form of neo-colonialism, imported from Western countries that seek to undermine African values. One panelist on Peace FM’s Kokroko program analyzed gains of the bill’s introduction and argued that Ghana fought for independence to break away from colonial rule. The panelist continued that there is the need for another fight, this time against cultural imperialism that seeks to impose foreign ideologies on the people of Ghana, then finally called on Ghanaians to refuse to be capitulated by imperialist culture. Also, citinews maintained that gaysm is a cultural war, and the bill is the victory tool.

These type of media discourses draw on the legacy of colonialism and uses it as a rhetorical device to frame the anti-LGBTQ+ bill as a continuation of the struggle for African sovereignty. In doing so, the media taps into deep-seated cultural and historical anxieties and reinforced the idea that preserving cultural heritage requires active resistance against foreign influences.

The moral crusade

Religion is a powerful force in Ghanaian society, and its influence on public policy and societal values cannot be overstated. The anti-LGBTQ+ bill was framed by the media as a necessary tool for preserving religious morality. This theme, deeply intertwined with cultural heritage, was supported by religious leaders and organizations, who were frequently featured in media coverage of the bill. This theme is also subdivided into other themes which have been explained below:

The loud holy microphone

Framing Theory is useful in understanding how the media selectively amplified the voices of religious leaders to construct a moral case against LGBTQ+ rights. By presenting religious perspectives as authoritative and morally superior, the media reinforced the idea that the anti-LGBTQ+ bill was divinely sanctioned.

For example, an online news headline of Peace FM, drawing inspirations from religious and righteous indignation, portrayed the bill as:

. . .not just a legal necessity; it is a moral duty. God created man and woman, and anything outside of that is an abomination. We must protect the children of God from these sinful influences. . .

A different news headline on citi news decribes the bill as the “solution to moral deficiency.”

These kinds of media framing align with what Van Dijk (1995) describes in his analysis of media and power, where certain voices, particularly those that align with dominant ideological structures, are given more prominence in public discourse. By consistently amplifying religious and voices of morality, the media constructed a moral framework that positioned LGBTQ+ activities as inherently sinful, thus necessitating spiritual intervention.

Moreover, religious narratives were also deeply embedded in the language used by the media to describe the bill. Terms like “moral decay,” “sin,” and “abomination” were frequently used in news reports to frame the LGBTQ+ community as a moral threat. This type of language is a key feature of framing, where certain aspects of an issue are made more salient to influence public discourse and perception. Some news outlets largely framed the gay practice as anti-Ghanian value and is very detrimental to the moral fiber of the nation, hence the bill to curtail the practice of gaysm.

For example, GBC amplified an assertion by a parliamentarian during the pre-passage rites in the parliament house:

. . .the anti-LGBTQ+ bill is a step toward restoring moral order in our society. In a time when immorality seems to be on the rise, this bill offers a beacon of hope for those who still believe in the sanctity of marriage and the family as the basic unit of procreation and life. . .

Maintaining a moral indignation, another editorial amplified the concern raised by a private individual that the new President John Mahama needs to respect Ghanaians and preserve the Ghanaian values by signing the bill into law. According to the editorial, “. . . leaders who claim to defend Ghanaian values must act decisively, or they risk failing the very people they vowed to represent. Delay put this bill at risk of being watered down. . .”

The use of religious language in these editorials not only reinforces the idea of LGBTQ+ rights as a moral threat but also elevates the bill to a status of moral righteousness. This is a clear example of how the media uses framing to shape public opinion by selectively highlighting certain values and perspectives while marginalizing others.

Social identity

The ideology of social identity also permeates how the media in Ghana portrayed the anti-LGBTQ bill passed by the parliament of Ghana. This ideology is further discussed below

Social control

CDA provides a deeper understanding of how religious morality, as presented in the media, serves as a form of social control. By framing the anti-LGBTQ+ bill as a moral necessity, the media effectively delegitimized any opposition to the bill, painting those who support LGBTQ+ rights as morally corrupt or misguided.

In an interview with Professor Audrey Gadzekpo, a pro-LGBTQ+ activist, the interviewer asked:

How do you reconcile your stance with the fact that the vast majority of Ghanaians believe homosexuality is a sin?

This question, while seemingly neutral, frames the debate in moral terms and puts the activist on the defensive, reinforcing the dominant religious narrative. According to Fairclough (2013), this type of discursive practice reflects the power dynamics at play in public discourse, where certain ideologies such as religious morality are privileged over others. By framing the debate in religious terms, the media reinforced the status quo and made it difficult for alternative viewpoints to gain traction.

Tool for political power

While much of the media discourse surrounding the anti-LGBTQ+ bill focused on cultural and moral arguments, another important theme that emerged was the political motivations behind the bill. Media portrayals frequently framed the bill as a reflection of political leaders responding to public demands for action against moral and cultural decay. However, this framing also revealed how political expediency played a role in the media discourse.

Politicians were frequently featured in media reports as champions of the anti-LGBTQ+ bill, positioning themselves as defenders of Ghana’s cultural and moral values. For example, a member of Ghana’s parliament as captured on an online news portal (citi news), described the bill as a solution to moral deficiency. “ We cannot allow these foreign influences to destroy the moral fabric of our society. This bill is about protecting our children and ensuring that Ghana remains a nation of strong cultural and moral values. . .. and I know His Excellency John Mahama will sign this bill when he becomes president in 2025 . . .”

Also, in persuading the president to sign the bill into law, CitiNews amplified a private individual’s opinion as “ . . . the people deserve leaders who take actions, not those who remain passive when it matters most . . . ” This news was published by other prominent news outlets in Ghana, just few days after the president Mahama was sworn into office as president of the republic of Ghana.

By framing the bill in this way, the media portrayed politicians as acting in the best interests of the public, while also positioning the bill as a politically popular move. This is consistent with Entman’s (1993) analysis of framing, where media selectively emphasize certain aspects of an issue to promote a particular interpretation. In this case, the media framed the bill as a reflection of political leaders listening to the will of the people and a politically motivated attempt to gain favor with conservative voters.

The media also played a significant role in amplifying political statements that supported the bill. Politicians were frequently quoted in news articles and television interviews, with their statements often framed as authoritative and reflective of public opinion. For example, during the run up to the 2024 general elections in Ghana, a television news report amplified a member of parliament (an astute advocate for the bill), who emphasized the need for the anti-LGBTQ+ bill to be passed into law by the then incumbent president of the republic of Ghana, stating that “it is necessary to protect Ghana’s cultural values from external influences”, and these comments have been widely supported by religious and cultural leaders.

This type of media framing not only reinforces the cultural and religious narratives discussed earlier but also positions political leaders as responsive to public sentiment. According to Van Dijk (1995), this reflects the media’s role in reproducing power relations within society. By amplifying the voices of political leaders who support the bill, the media helped to legitimize the bill as a necessary political and cultural intervention tool.

While political leaders were often portrayed as champions of the anti-LGBTQ+ bill, dissenting voices were marginalized in the media coverage. Pro-LGBTQ+ activists and human rights organizations were often given less airtime or were portrayed in a negative light. For example, a news article reported:

While a small group of activists protested against the bill outside Parliament, the vast majority of Ghanaians continue to support the bill as a necessary step to protect the country’s moral values.

By framing dissenting voices as a minority or as out of touch with mainstream opinion, the media reinforced the political and cultural consensus in favor of the bill. This is a key feature of framing, where certain perspectives are elevated while others are downplayed or ignored. According to Fairclough’s CDA, this reflects broader power dynamics, where dominant ideological perspectives are privileged over alternative viewpoints.

Social justice

Although the majority of media coverage supported the anti-LGBTQ+ bill, some outlets and commentators framed the debate in terms of human rights and social justice. These counter-discourses challenged the dominant cultural and religious narratives by framing LGBTQ+ rights as a matter of individual freedom and international human rights standards.

In contrast to the cultural and religious framing of the bill, some media outlets framed the anti-LGBTQ+ bill as a violation of human rights. For example, an editorial in an online news platform argued that:

Criminalizing people based on their sexual orientation is a violation of basic human rights. Ghana must uphold its international commitments to protect the rights of all citizens, regardless of their identity.

This frame challenges the dominant narrative by positioning LGBTQ+ rights as a fundamental human right, rather than a cultural or moral issue. According to Entman’s Framing Theory, this type of framing is crucial in shaping how audiences interpret the issue. By emphasizing human rights, these media outlets sought to shift the debate away from cultural preservation and religious morality and toward a discourse of equality and justice.

Economic ideologies

Another dominant ideology that characterizes how the media in Ghana portrayed the anti-LGBT bill that was passed by the parliament of Ghana is from the perspective of economic spectacles. The theme of economic ideology is amplified by the following indicators.

Threat to economic recovery

One of the less discussed but increasingly significant frames in the media portrayal of Ghana’s anti-LGBTQ+ bill is the “threat to economic recovery.” This frame ties the ongoing debate about LGBTQ+ rights to broader concerns about Ghana’s economic stability, development, and global standing. The media portrayal of this frame reveals the interaction between cultural values, political decisions, and economic consequences. By framing LGBTQ+ rights as an economic threat, certain media outlets constructed a narrative that ties the anti-LGBTQ+ bill to broader national interests particularly those related to economic recovery and foreign investment.

Ghana’s economy, like that of many developing nations, is highly dependent on foreign aid, trade relations, and international investments. Media outlets that adopt the “threat to economic recovery” frame argue that the anti-LGBTQ+ bill could have negative consequences on Ghana’s diplomatic relations with Western nations, many of which are strong advocates for LGBTQ+ rights. This narrative builds on the idea that passing the anti-LGBTQ+ bill would alienate countries that are major trading partners and donors, potentially leading to sanctions or a reduction in foreign aid. N article published on one of the media outlets articulated the concern:

. . .Ghana must tread carefully. In a global economy where human rights and inclusivity are linked to foreign policy, passing this bill may lead to strained relations with our Western partners. The economic repercussions of such a move could be severe, with potential sanctions or loss of foreign investment threatening our already fragile economy. . .

This framing taps into broader anxieties about Ghana’s economic future and its reliance on international goodwill, particularly from Western nations like the United States, the United Kingdom, and European Union countries, where LGBTQ+ rights are considered integral to foreign policy. Other media outlets also portray the bill a step towards economic retardation.

. . .If Ghana chooses to pass this bill, we may see a reduction in foreign aid, even the IMF program we are currently serving. . . but more concerning are the possible sanctions that could affect our ability to access European markets. We need to weigh the cultural implications of this bill against the real economic costs. . .

Such media portrayals frame the LGBTQ+ issue not just as a moral or cultural debate but as a strategic economic decision that could impact Ghana’s recovery from economic challenges. This is especially relevant given the country’s efforts to rebuild after periods of economic downturn, including the effects of the COVID-19 pandemic and global inflationary pressures.

Tourism and global perceptions

Another crucial dimension of the “threat to economic recovery” frame is the impact on tourism. Ghana has worked to position itself as an attractive destination for international tourists, with campaigns such as “The Year of Return” targeting the African diaspora. However, the passage of an anti-LGBTQ+ bill could negatively affect Ghana’s image as a welcoming and inclusive destination, particularly for tourists from countries where LGBTQ+ rights are protected and celebrated. A headline by one of the renowned newspapers stated that:

Could Ghana’s Anti-LGBTQ+ Bill Deter Tourists? Tourism Operators Fear Backlash as Global Attitudes Shift.

The economic argument in this frame emphasizes the potential for boycotts, reduced tourism revenue, and a damaged international reputation. Tourism is one of Ghana’s fastest-growing industries, contributing significantly to the nation’s GDP. Media outlets using this frame highlight the possibility that international travelers may avoid visiting Ghana if they perceive the country as hostile to LGBTQ+ individuals. A tourism operator expert, during a live news bulletin espoused that:

. . . eehmmm!! you know we rely heavily on international tourists, especially from Europe and North America. If Ghana is seen as a country that discriminates against LGBTQ+ people, we could see a significant drop in visitor numbers, you understand. . . and this could be devastating for our industry. . .

This concern reflects the interconnectedness of social policy and economic outcomes, suggesting that decisions made in the cultural or political sphere have far-reaching consequences for the country’s economic sectors as suggested by Kama et al. (2019).

From the perspective of Critical Discourse Analysis, the “threat to economic recovery” frame reflects deeper power structures within the global economic system. CDA helps us understand how this frame is constructed through language that emphasizes the economic consequences of social policies. By framing the LGBTQ+ debate in economic terms, the media reveals the ways in which Ghana’s sovereignty over social policy is influenced by external economic pressures.

This discourse of economic threat also reflects the power dynamics between Ghana and Western nations, where economic dependency can be used as a leverage to enforce compliance with international human rights norms. According to Fairclough’s model of CDA, this reflects how discourse shapes and is shaped by power relations in society. The “threat to economic recovery” frame thus serves as a mechanism through which global economic power structures exert influence on domestic policy decisions.

The “threat to economic recovery” frame adds a critical dimension to the media portrayal of Ghana’s anti-LGBTQ+ bill because, while the cultural and moral frames emphasize the need to protect Ghana’s values, the economic frame introduces a pragmatic argument that prioritizes the country’s economic future. This frame raises important questions about the cost of cultural preservation in an increasingly interconnected global economy, where decisions made on moral or cultural grounds can have significant economic repercussions.

Limitations and directions for future research

The quest to unravel the ideological tendencies that are inherent in how the Ghanaian Media portrayed Ghana’s anti-gay bill was without some setbacks and challenges. The first limitation was my own biases and religious positions. But this limitation was addressed by employing the principle of bracketing. Also, the research could not unravel the ideologies that are inherent in the bill itself, whose interests those ideologies represent, as well as the purposes for these ideologies. Therefore, future studies may take such directions.

Conclusion

The analysis of media portrayals of Ghana’s anti-LGBTQ+ bill reveals the significant role that the media plays in shaping public discourse and reinforcing dominant ideological structures. Through the use of Framing Theory and Critical Discourse Analysis, this study has shown how the media selectively amplifies certain voices and perspectives while marginalizing others. The dominant frames of cultural heritage preservation, religious morality, and political expediency reflect the broader power dynamics within Ghanaian society. These frames align with the interests of the political and religious elite, who have a vested interest in maintaining the status quo. At the same time, counter-discourses of human rights and social justice, while present, were often marginalized or framed as out of touch with mainstream cultural and religious values.

Ultimately, the media’s portrayal of the anti-LGBTQ+ bill reflects a broader struggle over national identity, cultural preservation, and the role of religion in public life. The framing of the bill as a necessary defense against external influences taps into deep-seated cultural anxieties, while the marginalization of human rights discourse reflects the broader power structures that shape public opinion in Ghana. By applying Framing Theory and Critical Discourse Analysis, this study has provided a comprehensive understanding of how media portrayals of the anti-LGBTQ+ bill are constructed and the ideological tendencies that underlie these portrayals. This analysis offers valuable insights into the broader socio-political implications of media coverage in Ghana and contributes to a deeper understanding of the role of the media in shaping public discourse on LGBTQ+ rights.

Footnotes

ORCID iD

Christopher Narh Adzonyoh

Funding

The author received no financial support for the research, authorship, and/or publication of this article.

Declaration of conflicting interests

The author declared no potential conflicts of interest with respect to the research, authorship, and/or publication of this article.

Data availability statement

Author biography

Christopher Narh Adzonyoh is a PhD candiate in Strategic Communication at the university of Education, Winneba, Ghana, and a lecturer at the School of Communication Studies, Wisconsin International University College, Ghana. His research Interests include media framing, , public opinion formation, development communicationa and the representation of marginalized groups in media discourse, with a particular focus on the Ghanaian media landscape. He has conducted and supervised research on anonymous communication, ideological framing and development narratives in Ghana. He also has extensive teaching experience at bothe the basic and tertiary levels. He is currently affiliiated with Ghana Education Service

References

Ali

Amoyaw

Baden

, et al. (2019) Ghana’s HIV epidemic and PEPFAR’s contribution towards epidemic control. Ghana Medical Journal 53(1): 59–62.

Asante

(2020) Anti-LGBT violence and the ambivalent (colonial) discourses of Ghanaian Pentecostalist-Charismatic church leaders. Howard Journal of Communications 31(1): 20–34.

Atuguba

(2019) Homosexuality in Ghana: Morality, law, human rights. J. Pol. & L., 12, 113

Bonsu

(2021) Gender representation in a Ghana newspaper: A corpus analysis. Social Science Learning Education Journal 6(12): 791–802.

Braun

Clarke

(2013) Successful Qualitative Research: A Practical Guide for Beginners. Sage.

Coleman

Ako

Kyeremateng

(2023) A human rights critique of Ghana’s anti-LGBTIQ+ bill of 2021. African Human Rights Law Journal 23(1): 96–125.

Castro

(2023) Beyond the Giralda: Residents’ interpretations of the Seville portrayed in fictional movies and TV series. European Journal of Cultural Studies 26(4): 510–527.

Creswell

(2013) Qualitative Inquiry and Research Design: Choosing Among Five Approaches. Sage.

Creswell

(2014) Research Design: Qualitative, Quantitative and Mixed Method Approaches. Sage.

10.

Entman

(1993) Framing: Toward clarification of a fractured paradigm. Journal of Communication 43(4): 51–58.

11.

Essien

Aderinto

(2009) Cutting the head of the roaring monster’’: Homosexuality and repression in Africa. African Study Monographs 30(3): 121–135

12.

Fairclough

(2013) Critical discourse analysis and critical policy studies. Critical policy studies 7(2): 177–197

13.

Fongkaew

Khruataeng

Unsathit

, et al. (2019) “Gay guys are shit-lovers” and “lesbians are obsessed with fingers”: The (mis)representation of LGBTIQ people in Thai news media. Journal of Homosexuality 66(2): 260–273.

14.

Goffman

(1974) Frame Analysis. An Essay on the Organization of Experience. Harmondsworth: Pengiun Boooks

15.

Gross

(2001) Up from invisibility: Lesbians, gay men, and the media in America. Columbia University Press.

16.

Hall

(1982) The rediscovery of “ideology”: Return of the repressed in media studies. In: Gurevitch

Bennett

Curran

, et al. (eds) Culture, Society and the Media. Springer, pp.56–90.

17.

Kama

Ram

Hall

, et al. (2019) The benefits of an LGBT-inclusive tourist destination. Journal of Destination Marketing and Management 14: 100374.

18.

Martin-Sackey

(2023) Minority Rights Matter: A Critical Discourse Analysis into Which Major Factors Led to the Proposed Anti-LGBTQ+ Bill in Ghana. The Arctic University of Norway.

19.

McCombs

Shaw

(1972) The agenda-setting function of mass media. Public Opinion Quarterly 36(2): 176–187.

20.

Mohammed

(2019) Deconstructing homosexuality in Ghana. In: Nyeck

Nyeck

(eds) Routledge Handbook of Queer African Studies. Routledge, pp.167–181.

21.

Mohammed

(2023) Interrogating dominant ideology in media representations of witchcraft. International Journal of Communication 17: 4778–4795.

22.

Ofori-Birikorang

(2023) Agentic performances of women in sexual reproductive health campaigns on television: An analysis of YOLO TV series in Ghana. In: Student research and creative activity expo, Communication and Development Studies, Ohio University.

23.

Ofori-Birikorang

Donkor

(2014) “Woman, I have told you not to speak”: Portrayals of women in Ghanaian movies. Journal of New Media and Mass Communication 31: 2224–3267.

24.

Parales

(2019) The health and wellbeing of Australian lesbian, gay and bisexual people: a systematic assessment using a longitudinal national sample. Australian and New Zealand Journal of Public Health 43(3): 281–287

25.

Quianoo

(2023) Kamala Harris in Ghana and the LGBT Agenda: An Analysis of Media Coverage of the Issues. The Kyoto Conference of Arts, Media & Culture 2023

26.

Storey

(2018) Cultural Theory and Popular Culture: An Introduction, 8th edn. Routledge.

27.

Tettey

(2016) Homosexuality, moral panic, and politicized homophobia in Ghana: interrogating discourses of moral entrepreneurship in Ghanaian media. Communication, Culture & Critique 9(1): 86–106.

28.

Ting

Jerome

Yeo

(2023) Deviants or “normal” citizens?: Framing of LGBTQ in Malaysian newspapers. Asia-Pacific Social Science Review 23(2): 15–28.

29.

Ting

Johnson

Jerome

(2021) Backgrounding of LGBT in newspaper coverage in Malaysia. Asian Journal of Behavioural Sciences 3(2): 1–13.

30.

Van Dijk

(1995) Power and the news media. In: Paletz

(ed.) Political Communication and Action. Routledge, pp.9–36.

31.

Xia

(2022) The framing of LGBT-related issues in Malaysian online newspaper. Thesis, Universiti Tunku Abdul Rahman.