After a long period of post-war neglect by most mainstream scholars, religion assumed a new prominence in political science during the late 1970s. Despite the latter-day significance accorded religion by the discipline, the product of several unexpected real-world events, much of the recent research has focused on specific episodes or groups without drawing on or developing general theories. This paper suggests that Social Movement Theory (SMT), particularly in its most recent incarnation, offers a way to address the three critical questions about religiously engaged political movements: What are the motives for political activity by religious groups? What means do they possess that facilitate political action? What features and conditions of the political system provide them opportunity to undertake effective political action? The bulk of the paper explores various expressions of religiously based political action from the vantage point of SMT. We conclude that the translation of religious grievances into political action is contingent on a string of conditions involving the interplay of motive, means and opportunity. The implicit message is that scholars should approach religiously engaged social movements with the same theoretical frameworks used to understand secular political forces and that focusing these interpretive lenses on religion will illuminate issues of general interest to the discipline.Acknowledgements: Without in any way implicating them, we want to thank our colleague Philip J. Williams and Jennifer Hochschild for helping us sharpen our focus.

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Citizens in Ghana have a host of options when it comes to local governance provision as a result of the government's decentralization policies. We undertake to explore and understand how Ghanaians navigate the constellation of local institutions, both formal and traditional, to solve an array of common problems. A four-constituency survey was administered during the summer of 2009 and asked respondents about their experiences interacting with four formal institutions and one traditional institution. We find that formal institutions are by and large working effectively and are enhanced by the presence of a traditional institution. We consider the implications of our results with respect to both democratization and decentralization.