Takoradi has always been the pride of Ahanta and will continue to be despite the language shift from Ahanta to Fante. There are many factors to that and hopefully history will correct itself someday for Ahanta to gain its lost glory in Takoradi. Natives of Takoradi have always identified themselves to be Ahantas and that alone brightens the future for us and hopefully with concerted efforts, we will make things right.

As far as Ahanta is concerned, there has not been any group of people who have been loyal to the traditions of Ahanta more than the people of Takoradi. It used to be one of the strongholds of Ahanta in ancient times until very recently when everything turned upside down in Takoradi making it to lose its Ahanta fragrance.

I hear there has always been litigations to cede Takoradi from Ahanta Traditional Council and that saddens me a lot. Oh my beloved Ahanta! Where did we go wrong? How did we get here?

Know and understand that unity is strength and for that matter no combined forces can break brooms if tied together. It is time to pull our strength and come together as one people with common destiny than continously allow ourselves to be used to serve the interest of others against our own collective well-being. We still have chance to make things right for ourselves and our future generations.

Takoradi has always remained the largest, prominent and most influential town in the history of Ahanta. Whereas Owusua (Busua) remained the central seat of government, governance and politics, Takoradi remained the seat of commerce and the "life wire" of ancient Ahanta. When the Europeans came to Gold Coast, they described Takoradi as "populous" and why popolus? They found more people living in one town or village in Takoradi more than all other places they have been, especially along the coast of West Africa.

Life in Takoradi was already "cosmopolitan" and booming before the arrival of the Europeans. Life there has always been vibrant with trading and commercial activities way before our European friends arrived on the shores of Takoradi. The Ahantas of ancient days were converging there for their trading and commercial activities. It also served as a link between the coast and those Ahantas in the hinterlands. In fact, we were told that it used to be a large market center in ancient Ahanta.

Whereas the native name of Takoradi has been buried deep in the crust of the earth, the current name traces its origin to Fort Tacaray also known as Fort Wisten which was built by the Dutch in 1665. I have heard several accounts and narrations including one of a certain "Ntakor tree" under which the forefathers of Takoradi were believed to have first settled but that narration is actually very inconsistent with Ahanta. The argument that Takoradi means "NTAKORASE" which is translated to mean under the "Ntakor tree" does not resonate with Ahanta but this is academic exercise and a subject of research. I on the other hand find the Tacaray narration more appropriate and convincing as it shows how the "Tacaray" became corrupted and eventually came to be known as Takoradi that we know today.

Fort Tacaray as I earlier mentioned was built in 1665 as a trading post for the Dutch but the native Ahantas protested them constantly. The natives of Takoradi have a long history of protesting and resisting the Europeans, particularly the Dutch. They never wanted to have anything to do with them and let alone to find them on their shores so they were constantly at war with them. Whereas the Europeans seemed to have found comfort in the neighboring town of Sekondi, the natives of Takoradi were always at war them and that made Wellin Bosman the Dutch explorer who toured Gold Coast in 1700s to describe Ahantas as martial. Martial because they were always protesting and fighting them.

In 1864, Fort Tacaray was again destroyed probably because of Ahanta resistance and left abondoned by the Dutch. In 1864, Badu Bonso II had been killed and for more than 10 years the Dutch had prevented installation of a new Ahanta king by maintaining large presence of military and deployments in Ahanta particularly in Busua but the Ahantas were involved in guerrilla tactics with the Dutch. However, a Dutch map of 1791 showed that the Dutch renewed their presence there and actively involved in trading activities until 6th April 1876 when the Dutch sold Fort Tacaray together with all their possessions in Gold Coast to the British and left.

In fact, that is the exact spot where Badu Bonso II killed then Dutch governor of Gold Coast Tonneboeijer during the first Dutch-Ahanta war of 1838. Badu Bonso II had killed two Dutch officials who were dispatched by Tonneboeijer to have him arrested and brought to him at Elmina castle whether dead or alive but when the news got him, he decided to go and have Badu Bonso arrested by himself. When Badu Bonso II heard that Tonneboeijer was heading to Ahanta with forces to have him arrested, he met them at the site of Fort Tacaray and in less than 30 minutes, Badu Bonso II had annihilated the forces of Tonneboeijer and had him killed at the entrance of Fort Tacaray and took his head to his palace at Busua.

That very action of Badu Bonso II attracted reprisal attacks from the Dutch when the news reached Haque and in July 1838, the Dutch launch a reprisal attack on Ahanta after they brought mercenaries from Haque lead by General Verveer. In second Dutch-Ahanta war of 1838, Badu Bonso II himself was killed and several Ahanta nobles and royals were captured and sent to Elmina to be transported to Dutch West Indies. Takoradi was completely destroyed and left in ruins. After the war, the natives returned and resettled until the Dutch left in 1876.

Where we see as Takoradi of today is is not the original township. The original settlement is somewhere near Takoradi Harbour along the Coast. In fact, there were dotted Ahanta settlements there but were all relocated to pave way for the construction of Takoradi Harbour in the 1920s by Gordon Guggisberg's colonial administration. It the reason why the current city of Takoradi is one of beautifully outlayed cities in Ghana. The English modelled it to look like their cities in England.

As years go by the name Tacaray corrupted and by 1700s, the Dutch themselves called the place Taccorari and similar pronunciations by other Europeans like the Portuguese, the Germans, the Danes and the Swedes. In 1880s the place had come to be known as Takorady and then eventually Takoradi as we know today.

Takoradi is Ahanta land and remains our pride.

Ahanta Apemenyimheneba Kwofie III

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The traditional food for the people of Ahanta is "Foomfoom" and the best of it is the one prepared with RED MAIZE also known as "Abele Azani" in Ahanta language. Preparing "Foomfoom" is a bit hectic and time consuming but it is actually what a traditional Ahanta man or woman would want to have as his or her last meal of the day. Why? Our forefathers said it cures and heal us of our diseases, sicknesses and grant us long life with good health.

Aside being their traditional food, Ahantas believe in the spirituality of "Abele Azani". For them, "Abele Azani" is a source of long life and good health. They believe it has spiritual connotations and ancestral connections which tightens the bond between the living and the dead. They consider it as a weapon to drive away demons and evil forces their homes. It fortifies them against dark powers and misfortunes but bring them good luck and fortunes during planting and harvesting seasons. Today, Ahantas especially those in Sekondi-Takoradi have lost touch of "Abele Azani" and it spirituality. That is very sad and it tells our true state as people and reasons why meaningful Ahantas should be worried.

In 1700s, Wellin Bosman the Dutch explorer toured Gold Coast and on reaching Ahanta, he noticed that they were the only people in then known Gold Coast and other places he had toured in Africa who had the "Abele Azani" which he described as SWEET. He further described how Ahantas were religiously , spiritually and customarily attached to these red grains apart from using as a staple food. They performed almost all their customs and practices with it and in fact, their whole lives as people centered on it.

How Ahantas came to possess this maize remains a mystery but our oral traditions and myths say that it is the exact maize that Dwarfs handed over to Akpoley when he chanced on them dancing while he was on a hunting expedition. There other accounts which say that maize in general was introduced to Africa by Portuguese from South America but Bossman's account indicates that the RED MAIZE was unique to only Ahantas. If this is true, then Akpoley's account certainly predates the arrival of Europeans in Africa though one should admits inaccuracies in oral traditions and myths. In as much as we should admit inaccuracies in oral traditions and myths, we should also admit the fact not everything good came from Europe to Africa.

Our oral traditions and myths narrate that Ahanta had been hit with intense famine as soon as they settled at their present locations after long years of migration from Bono. Akpoley being one of Ahanta's chief hunters was on a hunting expedition to find food or possibly another suitable area for settlement considering the intensity of the famine. In the course of his expedition, he chanced on Dwarfs dancing under a certain palm tree. He hid himself and studied how they danced for several days and in one of days, the Dwarfs noticed his presence and caught him. He pleaded with them to spare his life and also narrated how hunger was killing his people. Out of pity and mercies, the Dwarfs spared his life. They also gave him some red grains and asked him to go and grow it to feed his people and that was how the Kundum festival celebrated by Ahantas and Nzemas begun. The Dwarfs also taught him how to dance the ABISA which eventually became the traditional dance of Ahanta and Nzema people and the official dance for the Kundum festival.

Today in Ahanta, Kundum is gradually fading away with the Abisa dance. It is only celebrated in villages around Agona Nkwanta. Kwesimintsim has also been celebrating it and that is really commendable by the chief of Kwesimintsim, Nana Egozi Esoun VII and his people. They are probably the only people in Sekondi-Takoradi who are keeping alive traditions and spirituality of Ahanta in Sekondi-Takoradi. It saddens some of us how we are throwing away such dignified cultural heritage bequeath to us by our forefathers. We are greatly losing touch with our spirituality as people and the very reasons why many Ahantas especially the youths shy away from their identity.

Indeed, Wellin Bosman is on record to have been the first European to witness the Kundum festival in Ahanta and he gave a vivid account on how it is celebrated with "Abele Azani" featuring prominently in all activities as far as Kundum is concerned. He spoke about how they used it to prepare all their meals as well as performing other practices including spiritual fortifications with it. On the Kundum festival, Bosman spoke about how Ahantas danced at nights in circular forms around fires with bangles tied to their legs. They would stamp their feet hard on the ground with the bangles making noise. They also used the same formations when they are going to war.

While growing up with my grandmother at Apemenyim, she held certain spiritual and traditional beliefs about "Abele Azani" that wondered me. She treated it with some kind of reverence and specialty. She always made me feel that our whole lives as people depended on it. I never understood her until I started researching on Ahanta and red maize. In fact, I never believed my grandmother in those and felt she was being overly superstitious with her beliefs in "Abele Azani" but she kept on telling me that I would understand it someday and I guess I have understood it now.

Even though we lived on subsistence, we sometimes had enough maize and sold some of them for cash for household needs and my grandmother would sell most of her farm produce but certainly not "Abele Azani". No matter how she is in need of money, she would never sell it but would rather give it out freely to anybody who needs it. If I ask her, she would tell me "Abele Azani" is not for sale. She would never trade "Abele Azani" for anything that bring money. According to her, their forefathers cautioned them not to trade it for money and wealth but rather they should give it out freely to anybody who is in it need of it.

She recounted to me how in the olden days, Badu Bonso would call all his sub-chiefs in the kingdom to gather at his palace in Owusua (Busua) and share among them grains of "Abele Azani" . He would then charge them to grow it into larger folds and return some to his palace after harvesting so that he does not ran out of stock. The chiefs would return to their various communities and share the grains to heads of various families and households and also charge them to produce them in folds just as Badu Bonso charged them. Tthis is done every year to religiously ensure the sustainability of "Abele Azani" in the Ahanta kingdom. Sharing of the "Abele Azani" signifies the beginning of the planting season for Ahantas and after harvesting, the first yield must be sent to Badu Bonso at Owusua and failure to do that can result in your death based on the orders of Badu Bonso. To those who were faithful to this ancestral tradition, rewarded with dusts of gold and elevated some chiefs for keeping faithful to this tradition to ensure that Ahanta does not go back to the days of famine as it happened in Akpoley's days.

She further narrated how "Abele Azani" signified the passage between life and death in the Ahanta beliefs and customs. She recounted in the olden days in Ahanta and how Abele Azani was considered the most important family inheritance that must be shared equally among members of a family before one's death. It is the reason why she always had some grains of "Abele Azani" hidden somewhere and ready to share before her death.

If an elderly person in the family calls family members together and shares his or her stock of "Abele Azani" among them, it signifies that he or she is prepared to leave the world of the living and join the ancestors. Soon after sharing "Abele Azani" among family members, that person may not live beyond one week. It is for this reason that every Ahanta must have some stock of "Abele Azani" and pass it on to the family members before dying else it is believed that the ancestors will not welcome such a fellow in their midst.

Today Ahanta has lost in touch with "Abele Azani". I personally don't remember the last time I set my eyes on Abele Azani and let alone to taste it. How sad when we cherish the culture and practice of others and spite our own which gives our identity and spirituality as people.

Things are not the same anymore in Ahanta and I am very worried.

Ahanta Apemenyimheneba Kwofie III

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Ahanta has lost its glory and shine in present Ghana. We are regarded as minority ethnic group with no social, political and economic relevance in the affairs of Ghana. It's like we have nothing on the table to offer socially, politically and economically.

Even in Sekondi-Takoradi, we have allowed ourselves to be relegated to the background and have become more of second class citizens who feed on leftovers and crumbles falling from the dinning table. We have stakes in nothing as far as Sekondi-Takoradi is concerned but who do we blame for all these woes ? I blame no one other than ourselves but the question, is it too late to wake up as people and take our place? I think it is not.

For more than 10 years, I have been researching on Ahanta and trying to trace our roots as people by connecting the dots and the missing links. In these years of researching on Ahanta, some of the things I have found beat my imagination. They are mind boggling and often leave me in me in awe if I look at the present state of Ahanta. We are failing our forefathers, ourselves and the generation to come after us.

How did we end up with high poverty levels and completely disintegrated as people when our forefathers and ancestors lived in glory and riches? Other tribes which suffered similar fate as we, have put the past behind them and moved on. They are rallying their strength socially, politically and economically for their collective well-being and interests but unfortunately my beloved Ahanta still lie in desolation nursing fractures of colonial wounds. To wake up and heal from colonial wounds and take charge of our destiny since the colonialists are long gone

The Ahantas are believed to be part of the Akan waves who were on migration from old Ghana through Bono and around 1229, they crossed the Pra river with their leader who was described by his followers as the one who possessed whimsical powers. They soon settled between Pra and Ankobra rivers and organized themselves into chiefdoms with the king himself residing at "Owulosua" which later came to be known as "Owusua" and came to be known as Busua by the colonialists. Between 1300 and 1400, they had already mobilised themselves into a powerful force occupying the territory between Pra and Ankobra rivers and the Atlantic Ocean stretching from Shama to Axim and beyond.

They came into contact with the Europeans particularly the Dutch around 1590 and early 1600s. They established friendly relations with them initially until the Dutch wanted more out of the their friendly relationship with Ahanta. At some point in time, the Dutch wanted the whole of Ahanta for themselves and that was when the hostilities between the Ahanta chiefs and the Dutch begun. The climax of the hostilities were the events which lead to death of Badu Bonso II and several Ahanta royals. Several others were also shipped to Dutch Indies and were made slaves in sugar plantations. For more than 10 years, no king was placed on the throne in Ahanta because the Dutch had deployed heavy military presence in Ahanta.

In the Dutch - Ahanta war which led to the death of Badu Bonso II, the Dutch invaded his palace after killing him and made away with all the gold dusts stored in the palace since the foundation of Ahanta. They also took away other treasures, chieftaincy regalias, precious stones and jewelries belonging to the king and the queen. They had heard that Badu Bonso II had a lot of gold dusts and other precious stones in his palace so as soon as they killed him, led by General Verveer, they stormed his palace and made away with everything. Apemenyim which was known to be source of gold and wealth of the kingdom at the time was completely destroyed together with prominent towns like Busua and Takoradi.

Whereas we are reminiscing the pains and agonies inflicted on us by the Europeans particularly the Dutch, we can also credit them with facts of records they left behind giving us the true state of Ahanta and its riches before they raped and robbed of everything. Apart from oral traditions and folklore handed down to us by our forefathers, the Europeans themselves kept accounts of their encounter with Ahanta and that partly confirmed what our forefathers and ancestors told us. One of such European who recorded his encounter with Ahanta was Bosman, the Dutch explorer who toured Gold Coast in the 17th century.. Douchez, F. (1839), Tengbergen, H.F. (1839) and Van Dantzig, Albert (2013) some of the recent European sources on ther encounter with Ahanta.

The early Europeans who came into contact with Ahanta described their king as the one who wear gold clothes and also sat on gold. They further described him as one who is rarely seen in public unless on special occasions, festivals and gathering of the people. They also mentioned that the king had his palace close to sea where a lot of whales are found. Of course! Still the palace of king of Ahantas is found at Busua and Ahantas themselves hold the account that they came this earth through the mouth of a whale. In as much as this appears to be a myth, it proves the fact and the significance of titles of Ahanta kings which suffices with "Bonso" meaning the whale which is known to be the biggest creature in both the sea and on the land

Europeans again described the king of Ahantas as one who has the power to grant life and death. If he forgives you, you are made to serve in his palace for a number of years and on the grand day of the festival, you would return to your village and people. If he condemns you to death, there is an execution square deep in the forest where they would kill you and bring your head to him as a proof. This is to ensure that the executioners carry out strictly the orders of the king. If he speaks, it is final and no one dare to challenge the words of the king. The one who does that will be put to death. Their king is greatly feared, they said.

They described the festival of Ahantas as one which is accompanied by drumming and dancing during the nights at the square. During the day, a strict ban is placed on noise and other activities because It is believed that their ancestors and gods will be visiting them with fortunes to have good harvest in the years ahead. A lot of sacrifices are made to appease their gods and ancestors and on the grand day of the festival, chiefs and people would come from all the villages and gather at the square of the king's palace to pay homage. Their king would then sit in public to receive gifts brought to him from all the villages. The grand festival lasts for about a month with full of activities after which the people would return to their village by walking.

They described our rivers and streams to have their banks covered with dusts of gold and they described Ahantas as natives who have gold in abundance. The above description is typical of how the Europeans describe many Akan states they came into contact with and Ahanta is not different. The history of Akans and gold can be traced from the golden kingdom of Kush through the old Ghana empire where the Akans were known to have been trading in gold and other precious metals. The story of Ahanta couldn't have been any different from all other Akan states. Ahanta was a state of gold and until the Europeans particularly the Dutch looted everything and left Ahanta in tattered penury.

We are now left with rifted chieftaincy and political fronts which is deepening our woes and agonies more than what the colonialists inflicted upon us but it is still not late to wake up and build Ahanta.

Ahanta Apemenyimheneba Kwofie III

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On 18th June 2020, I went to my bank at Madina for transactions. I ended up leaving the banking hall unable to complete my business because I was heavily stigmatized as a survivor of COVID-19 but I was going to face the situation head-on.

Since I returned from COVID-19 treatment center, I have managed to surge above tides of stigmatization but what I experienced at the banking hall that day was really heartbreaking and a situation that made me very worthless as a human. It was really humiliating but I was not disappointed and discouraged.

After 22 days in quarantine, I needed some cash to sort myself out so I went to my bank at Madina, here in Accra for some quick transactions. I have a very good relationship with them but it has been a long time I went to banking hall to for transactions. Since the bank changed its name, I have never entered the banking hall. I usually sort myself out from the ATM and go my way but that day I needed to withdraw more cash and also do other transactions so it was imperative I go to the banking hall.

On entering the bank premises, I really appreciated their strict protocols in place to prevent infection and further spread of COVID-19. At the entrance, there this “Veronica bucket” filled with water. By the side of the “Veronica bucket” is liquid soap and tissue paper to satisfy the hand washing protocols. There is also a security guard who would direct anyone entering the banking hall to first wash his or her hands. The interesting thing is that one would have to use his or her foot to operate the “Veronica bucket” and that was my first time of seeing one like that.

Upon entering the banking hall, there is also another security guard who would ensure that your nose mask is properly fixed before directing you to a seat. Without nose mask, he would turn you away irrespective of your status as it is boldly written on the glass door “NO NOSE MASK, NO ENTERY”. Upon entering, the security guard would check your temperature with an infrared thermometer and again direct you to apply some hand sanitizer on your hands before directing you to sit down after asking you what you want to do in the banking hall.

After every one hour, the cleaner would come and disinfect the whole banking hall and clean all surfaces. I really loved and appreciated their stringent protocol measures in place to prevent the spread and infection of COVID-19 in the banking hall. That is exactly what many corporations and intuitions should do to protect their staffs from COVID-19 infections in these perilous times.

In spite of all the stringent and beautiful protocol measures in place, I left the banking hall unable to do my transactions because I was heavily stigmatized by people I thought are so professionals enough to know the dynamics of the time we find ourselves in. I felt very worthless as a being but I would return the following day very confrontational and not ready to tolerate "nonsense" of any kind from them in the name of COVID-19 stigmatization.

When I entered the banking hall, the security guard directed me to a seat and asked to sit down and wait till it reaches my turn so I sat down waiting patiently. It later got to my turn so I walked to my scheduled desk. The lady gave me a beautiful smile and a warm reception. She then directed me to sit down while still smiling to me and I smiled back. She was actually giving me best treats as a customer of the bank. She is not known to me but she was just doing her work as a staff of a bank whose ultimate responsibility is to give customers the best of treats and so I was happy with her.

I was in one of the locally made nose masks and I was really forcing to hold it to my nose as it was always slipping off my nose. Then a conversation struck and I told her I am in hurry to go home because I do not want to take chances as a former survivor of COVID-19. That suddenly changed everything and the beautiful lady with glowing smiles turned ugly instantly. She put on a frowned and hard face. Suddenly everything was not working as she kept shouting the system is not responding. All her beautiful smiles went away all of a sudden.

I sat waiting for the system to respond and pretended to watch something on my phone. While I was still sitting, she called the cleaner to come and clean her desk and where I am sitting but I still never minded because I have seen too many of such characters as a Police Officer. I was still pretending to watch something on my phone. I realized that another lady had come to join her. She then pointed finger above my head and whispered something into her ears but I was calm and smiling at whatever that was going on.

After a while, it became obvious that she was not going to attend to me because I had mentioned that I survived COVID-19. I then asked her whether she is afraid of me. I also asked her what if I never mentioned that I once got infected with COVID-19 and recovered? Would her attitude towards me changed?

I left the banking hall without finishing my transaction but not disappointed because the name of COVID-19 actually sound scary and probably I would have reacted the same way as she did in these times that all are try to stay safe. In fact, no one wants to hear the name of COVID-19 and let alone smile with people who once got infected so I understood her.

I left the banking hall but vowed to confront the issue at all fronts just to ensure that another COVID-19 survivor is not treated like that, especially by bank staffs who are supposed to know better. As soon as I left the banking hall I sent a mail to management of the bank and titled it “LET’S END COVID-19 STITGMATIZATION” and narrated my experience in the banking hall that day. Not quite long there was a response to my mail asking for my phone contact. As soon as I responded with my phone contact, I received a phone call from their sales manager who apologized to me almost in tears. She promised that she was going to query them but I insisted she should not but rather, they should provide the platform for some of us who survived COVID-19 to share our experiences with them to help reduce psychological fears associated with COVID-19 as that will go a long way to enhance their customer relationship in these times that we are all suspecting one another of COVID-19.

The following day I returned to the banking hall more confident that before. As soon as I entered the banking hall, I requested to see the manageress. I was directed to sit down and wait as there was another customer with her. This time I had put on a very hard face and not ready to tolerate any "nonsense" in the name of COVID-19 stigmatization as I experienced yesterday. I knew very well that that they have gotten reactions from mails I sent to their management.

Finally. I met the manageress and as soon I mentioned my name, she put on a very beautiful smile. I recounted my experience in the banking hall the previous day and she quickly apologized for whatever that happened. I took the opportunity to narrate to her my experience as a police investigator in these times of COVID-19 pandemic.

I told her how I suspected someone I was working on to be infectious but when I took the test with him, I ended up being positive and he was negative. I narrated briefly with her my experiences as one who got the virus and recovered and I told her that if there is someone to be scared of, it is those have never undergone COVID-19 test but not me because I have survived it and even in my case, my wife and son who stay under the same roof with me tested negative.

After several apologies, the manageress walked me to the desk and this time the lady saw me, smiled and greeted me. The manageress herself sat down with me to ensure that I go through with everything that I came to do in the banking hall successfully. I also noticed that lady was putting up a very positive attitude towards with a lot smiles once again. She was just at her bests again and realizing that, I asked the manageress to leave us and she left. I then took the opportunity to share my little experience with the lady. She also apologized to me and we all smiled. I left the banking hall with a lot of smiles and with a sense of a dignified human being.

I do not blame the lady for the treatments she gave me and that is why I insisted that her employers should not query her. Querying her will not solve the problem but what is really likely to solve the problem is when organizations give their personnel and staffs adequate knowledge and training on how to handle their customers and clients in these perilous times because they are also mindful of their lives and their families. Stigmatization is heightening because of ignorance and there is the need for organizations and intuitions to arm their staffs and personnel with adequate information on COVID-19.

I want end this by appreciating the management of the bank for their swift response to complaints. I would also appreciate the manageress at Madina branch and lastly the very lady who initially gave me that ugly treatment but later got to know that we are all in this COVID-19 crises together and no need to stigmatizing the one who survived it.

Together we can end the stigmatization.

Ahanta Apemenyimheneba Kwofie III*

[email protected]


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Other News Accra

Enhancing Maize and Poultry Production in Ghana: A Project Management Approach for Sustainable Agriculture


Ghana faces fluctuations in maize availability due to adverse weather conditions and high input costs, which directly impact the poultry sector. This makes maize, a critical component in poultry feed formulation , expensive for poultry farmers, even when it's available. Although the Planting for Food and Jobs Policy has subsidized inputs like seeds and fertilizers, not all farmers have access to these subsidized inputs. As Ghana seeks to reduce its import bill, create employment opportunities, and diversify its export capacity, a cohesive agricultural project management approach is necessary, particularly in the maize and poultry sectors.

Phase 1: Initiating the Project

The government of Ghana must first establish clear objectives for the project. These objectives should be geared towards increasing maize production, improving poultry production efficiency, and achieving the target of 25% import substitution in the poultry sector. Key stakeholders, including farmers, research institutions, agricultural extension officers, policymakers, and funding agencies, should be involved in the project initiation.

Phase 2: Planning

A comprehensive project plan should be developed to outline how the objectives will be achieved. The plan should include strategies for improving maize and poultry production, such as:

  • Encouraging 1% of the 12.6 million Ghanaians aged 25-64 years to cultivate maize on at least 1 hectare of land, resulting in 126,000 hectares of maize production.
  • Expanding access to subsidized inputs, such as seeds and fertilizers, to a larger number of farmers.
  • Implementing innovative agricultural practices, such as climate-smart agriculture, to mitigate the effects of adverse weather conditions.
  • Promoting the use of technology in both maize and poultry production, such as precision agriculture and efficient poultry housing systems.
  • Strengthening extension services to provide technical support, training, and information dissemination to farmers.

Phase 3: Execution

The project plan should be executed through a coordinated effort involving various stakeholders. Specific tasks include:

  • Identifying suitable land for maize cultivation and coordinating with farmers and landowners for land access.
  • Securing funding for input subsidies and other support services for farmers.
  • Training and deploying agricultural extension officers to provide technical assistance.
  • Creating strategic collaborations with research institutions, including agricultural researchers such as breeders who develop crop varieties and soil scientists who work on optimizing soil health for maximum productivity, as well as partnering with the private sector to foster innovation and encourage technology adoption in both maize and poultry production.
  • Monitoring and evaluating the progress of the project to ensure timely adjustments and improvements.

Phase 4: Monitoring and Controlling

Regular monitoring and evaluation of the project's progress will be crucial to its success. Key performance indicators, such as increased maize yield, reduced poultry imports, and increased domestic poultry production, should be tracked to measure the project's impact. This will enable timely adjustments and improvements, ensuring the project stays on track to achieve its objectives.

Phase 5: Closing

Upon successful completion of the project, a final evaluation should be conducted to assess the project's impact on maize and poultry production, import substitution, and overall agricultural growth. Lessons learned from the project can be used to inform future policies and projects in Ghana's agricultural sector.


A well-managed project in the maize and poultry sectors, guided by project management principles, can significantly contribute to achieving Ghana's goals of reducing imports, creating employment, and diversifying its export capacity. By following a structured approach involving initiating, planning, executing, monitoring, and closing, Ghana can efficiently address the challenges faced by its maize and poultry sectors and create a sustainable and thriving agricultural industry.

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Call Weija-Gbawe MP, MCE to order over unlawful demolition exercise-Gonsee Dzaasetse told Akuffo-Addo

Gbawe Gonsee Dzaasetse, Nii Abe Kobla II has implored the President of the Republic of Ghana, His Excellency, Nana Addo Dankwa Akufo-Addo to immediately intervene and called to order the Municipal Chief Executive (MCE) for Weija-Gbawe Municipal Assembly, Patrick Brako Kumor and Member of Parliament (MP) for Weija-Gbawe Constituency, Tina Gifty Naa Ayeley Mensah for their alleged involvement in facilitating unlawful demonstration exercise which resulted in the loss of properties belonging to several residents of Gbawe Gonsee in the Weija-Gbawe Municipality of the Greater Accra Region.

He contends that the MP together with the MCE have demonstrated bad faith in their dealings with the Gbawe Gonsee Family; Osabu, Klotia, Mensah Kwashie and Kwadjo Family of Gbawe Gonsee by resorting to use of force including an unlawful deployment of a combined team of military and police officers to pull down buildings owned by some residents in the area without due diligence or proper authorization.

“We believe this is not the way the government acquires lands from any family or from any stool. We therefore think that this should reach a higher authority, his excellency the president, president Nana Akuffo-Addo.

We know you’re a listening president and will listen to our predicament since our MP and MCE has not shown any respect to the Gbawe Gonsee Family; Osabu, Klotia, Mensah Kwashie and Kwadjo Family of Gbawe Gonsee hence the need to call on you”.

Nii Abe Kobla II made the plea while addressing a press conference held in Accra on Monday, March 13, 2023.

According to the royal family, the briefing was an avenue to share their concerns and set the record straight on the unwarranted and unlawful demolition exercise which rocked and devastated residents of the Gbawe Gonsee land.

It would be recalled that the people of South Africa located in Gbawe Gonsee of the Weija-Gbawe Municipality of the Greater Accra Region on Friday March 10, 2023 woke up to an awful experience where masses of soldiers and police officers invaded the town and begun to pull down some private structures; a storey building and a 4-bedroom apartment sited close to the community clinic in the area.

Unfortunately, not even the timely intervention of the Gbawe Gonsee Dzaasetse, Nii Abe Kobla II who doubles as the head and lawful representative of the Osabu, Klotia, Mensah Kwashie and Kwadjo Family of Gbawe Gonsee including his elders could put a stop to the barbaric act as a result of powers from above.

“It came to our notice last Friday March 10, 2023 that our Municipal Chief Executive, Hon. Patrick Brako Kumor and the MP, Hon. Tina Naa Ayeley Mensah were embarking on some demolition exercise at Gbawe Gonsee in a community we call South Africa so as elders of Gbawe Gonsee, we’ve decided to come and have a look at it.

Indeed, we came and to our surprise it was true. The MP and the MCE were indeed present here and busily superintending over a demolition exercise which indeed was unlawful”.

When asked what might have triggered the ‘unlawful demolition’ exercise, Nii Abe Kobla II retorted: “the reasons are best known to Patrick Brako, the MCE for Weija-Gbawe Municipal Assembly.

He furthered: “What we are aware of is that we gave only 4 plots of land to the Municipal Assembly to build a community clinic which was facilitated by my predecessor, the late Nii Osabu II through George Lartey, the Director of Greenwich Consortium Limited,”.

“We have not given any plot of land to Hon. Patrick Kumor, MCE of Weija-Gbawe Municipal Assembly or any additional land to Hon. Tina Naa Ayeley Mensah, MP of Weija-Gbawe Constituency. As a family, we saw such exercise as an indictment on our authority”, he quizzed.

For his part, Gbawe Gonsee Asafoatse, Nii Anum Asuma expresses shock over the actions of both the MCE and the MP which he holds the view has the tendency to derail the good efforts being made towards achieving development in the area.

“I believe the MCE and the MP themselves are not interested in seeing development in the Weija-Gbawe Constituency and the Weija-Gbawe Municipality.

If so, then why would an MP and MCE embark on such a barbaric exercise because if they have any due respect for the custodians of the Gbawe Gonsee Family, Osabu, Klotia, Mensah Kwashie and Kwadjo Family of Gbawe Gonsee, they would’ve come to our premises and then we jaw jaw for us to see how prudent we can carry out any exercise of such nature”.

He advised both the MP and the MCE to set their priorities right, do due diligence anytime they are dealing with land issues and desist from using Rambo style to confiscate people’s lands through illegal demolition exercises.

"You think it’s easy to buy a block and cement in this economic hardship? It is not easy so if you want to do something as a leader, you must consider your people”, he posited.

Nii Anum Asuma dares anyone who doubts the veracity of their family claims to land ownership to proceed to the Land Commission and run a search to ascertain the truth for themselves.

“Gbawe Gonsee land is legally registered and we have our legal and lawful right to possess our heritage. This is our heritage, this is what our great grandfathers left for us, we shall protect it in every manner possible but not with violence”.

Source: Joseph Wemakor

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Civic Space Resource Hub cohort 1: Joseph Wemakor build capacity on civic space protection among CSOs leaders

Founder and Executive Director of Human Rights Reporters Ghana-NGO (HRRG) Joseph Kobla Wemakor has benefited from a three-day capacity building workshop on civic space protection organized for leaders of ten (10) Ghanaian civil society organizations (CSOs) who were part of the first cohort of beneficiaries of the Civic Space Resource Hub for West Africa project.

The workshop which aims at equipping the participants with rich skills for influencing state policies and reclaiming the shrinking civic space was organized West Africa Civil Society Institute (WACSI).

It was held from 7th to 9th March 2023 in Accra, Ghana.

The ten selected CSOs which benefited from the workshop were Norsaac, Centre for Public Interest Law, Centre for Democratic Development – Ghana, WERENGO-Ghana and the Human Rights Reporters Ghana (HRRG).

The rest were the West Africa Drug Policy Network (WADPN), Parliamentary Network Africa -Ghana, GenCED Ghana and CSIF-Ghana.

The Ghanaian civic space has come under barrage of criticism in recent times over safety as far as threats such as arbitrary arrest of journalists, excessive use of force against protesters and civic actors among others are concerned.

At the sub-Saharan state, the picture is however, not different as the past years have seen major civic space threats which warranted the attention of the CIVICUS Monitor into its ranking as Narrowed.

It is under this backdrop, the organizer, WACSCI has staged the workshop to enlighten and empower the participants who are leaders of the ten vibrant Ghanaian Civil Society Organizations (CSOs) in the country on the need to be informed in order safeguard themselves from further attacks posed to them during course of their work within the civic space.

Head of the Policy Influencing and Advocacy Unit at WACSI, Omolara Balogun stressed the need for civic actors to widen their scope of information, gather enough data and upgrade themselves regularly in order to be well positioned to contribute their quota towards the growth of the civic space and promote open societies.

“This training is very important to CSOs because it seeks to enhance their institutional and operational capacity so that they can effectively work on civic space, human rights, freedom of expression and regulatory compliance,” she said.

Omolara furthered that the training also offered the participants additional skills, knowledge, and information on how they can strengthen the financial and digital resilience of their organisations.

Executive Director of Nigeria Network of NGOs, Oyebisi Babatunde Oluseyi, who conducted the training, schooled the participants on the need to collaborate with government and state institutions as far as working in the civic space is concerned.

He underscored the need for the participants to be disciplined, gather information of the setting in which they function and be abreast with legal, political and social factors that affect their work.

The participants expressed their heartfelt gratification to have partake in a training which falls under the Civic Space Protection pillar of the project.

Excited Joseph Kobla Wemakor could not hide his joyful feeling knowing the workshop has achieved its desired purpose of perfecting his advocacy skills to be well positioned as an advocate for the promotion, protection and fulfilment of human rights.

“I believe my knowledge gaps on effective advocacy coupled with the acquisition of the right techniques have now been closed owing to the rich training I’ve received out of the important topics covered backed by an excellent delivery put up by the workshop facilitator.”

Mr. Wemakor equally participated last year in the Digital Clinic for Civic Actors CSR-Hub for West Africa project organized by the Spaces for Change (S4C), a non-governmental organization, located in Lagos, Nigeria in collaboration with Interactive Initiative for Social Impact (Dataphyte).

The CSR-Hub for West Africa seeks to strengthen the capacity of CSOs working to expand civic space and promote open societies in West Africa.

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IWD 2023: Women urged to always upgrade themselves to bridge inequality gap

Board Director of the Alliance For African Women Initiative (AFAWI) a non-profit organization, Dr Felicia Odame has charged the Ghanaian women to always endeavor to upgrade themselves in every field of life so as to be well positioned towards realization of bridging the gender inequality gap agenda.

According to her, it is never too late for women to achieve gender parity only if they work hard, innovate and focus on building up themselves socially, economically, politically and psychologically through constant education.

“Dear women, it is never too late to make it, therefore you should always be up and doing and make sure you do something for yourselves in order to be self-reliant”.

“You should always strive to upgrade yourselves and come to the level of men, because ideas and knowledge are not only for men.

It’s for both men and women, so the little you know is not enough therefore you should keep upgrading yourselves until one day we get to realize that the gender inequality gap is closed in Ghana where women can be at par with the men”.

Dr. Felicia Odame made this known while addressing a gathering of grassroot women entrepreneurs at an event to mark this year’s International Women’s Day on Wednesday March 8, 2023 held at Abokobi in Accra.

The event was organized by AFAWI on the theme: “Celebrating five years of success using digital loan repayment: Mobile money as a tool for women empowerment”.

It brought together over fifty (50) small-scale female entrepreneurs including petty traders, head porters, seamstresses, beauticians and hairdressers among others from the Greater Accra, Volta and the Western North Regions of Ghana.

The beneficiaries were schooled on the significance of the International Women’s Day celebration including some important topics such as gender inequality, women empowerment, digital technology, how they can harness the power of digital technology to boost their businesses and the need to be innovative to remain relevant and self-sufficient.

In her presentation on the topic “DigitALL: Innovation and technology for gender equality”, Dr. Felicia Odame advised the beneficiaries to pursue their own goals, live according to their own values and develop self-reliance so they can be well positioned to make choices and influence decisions both individually and collectively in their various communities.

She also encouraged the women to embrace digital technology, harness the power of mobile money and make judicious use of the various social media platforms available as major tools to promote their businesses.

“Don’t forget to utilize your mobile phones to help create public awareness about your goods and services. You can always promote them on YouTube, Facebook and on your whatsapp statuses and people will contact you to buy them”, she told them.

Some of the beneficiaries during an open forum shared their experiences on the benefits derived out of the digital technology tools (mobile money and whatsapp platforms) they have been introduced to under the AFAWI Livelihood Project which improved their businesses as well as facilitated the loan repayment.

“Sending the repayment via mobile money has been made very easy because when you send the money, you have enough time to do something for yourself, maybe a little work in your house or shop compared to before where you have to resort to transport services to get to the office of AFAWI just to effect payment”, says Veronica Dowuona, a beneficiary.

“The whatsapp is very easy to use. There’s no need for you to be walking around calling people for help and all that. So, when you whatsapp, it immediately goes through then you’ll receive a feedback. So, I think it’s very fast, easy and reliable”, Alice Hutchful, another beneficiary has hinted.

AFAWI is a development oriented, not-for-profit, non-sectarian, non-governmental organization operating in Ghana since 2006 committed to ending poverty in Ghana through creation of an enabling environment for the vulnerable in the society especially through women and children.

For the past 17 years, AFAWI has been working assiduously to support grassroot women across the 16 regions of Ghana. Through their support, so many women in the Ghanaian communities; rural and urban areas have been relieved of their financial burdens.

According to the Deputy Programmes Manager of AFAWI Marlene Keller, the organization through its Livelihood Empowerment Project which targets female entrepreneurs in the Ghanaian communities within three regions of Ghana namely Greater Accra, Volta and the Western North Regions have so far built the capacities of over 2,300 on Financial Literacy, Health and Gender Responsiveness and the Distribution of Micro support Credits.

The overall goal of the project, she indicated, was aimed at improving the livelihood of women sustainably so they can successfully provide for their families as a way to help bridge the inequality gap.

She further maintained that out of the 2,300 beneficiaries, over 250 women have received micro credits support (A loan amount of 100 dollars per women) from AFAWI to advance their businesses.

Mad. Keller equally reveals that one key achievement of AFAWI was to digitize part of its Livelihood Empowerment Project which began in 2017 through the incorporation of mobile money and whatsapp as a tool of women empowerment to ease loan repayment.

“Before 2017, the women were paying back their micro-credits by physically coming to our office or we have to go to their various business locations to collect our repayment but now that we have the mobile money as a tool for the repayment, they can just send it to us like in a split of a second.

I can confidently say that it’s easier, very effective and even in terms of cost which is enhancing our project which focuses on empowering women and AFAWI uses it as a tool for women empowerment”, she posited.

For her part, Programmes Manager of AFAWI, Jennifer Gasu averred that the commemoration of the day was an avenue for her outfit to bring the beneficiaries together, celebrate and highlight their success stories of using digital technology as a tool to advance their businesses.

“Basically, our gathering here today is to celebrate, honor and showcase the success story of these women who are coming from the grassroot, some of them who have not been to school before but yet are able to use technology as a tool to advance their business to succeed which is unique opportunity for us to also contribute our quota towards supporting the global agenda of alleviating the plight of women and to help bridge the gender inequality gap”.

The colorful 2023 International Women’s Day event was graced by some dignitaries, leaders of various civil society organizations (CSOs) in the country including some members of the general public who trooped in their numbers.

International Women’s Day (IWD) is a global day set aside, marked annually on March 8th which celebrates social, economic, cultural and political achievements of women. The day also marks a call to action for accelerating gender parity.

The UN theme for this year’s International Women Day is “Digital

ALL: Innovation and technology for gender equality”.

Source: Joseph Wemakor

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Touch-Peoples Lives Fundation registers 240 people under NHIS

Touch-Peoples Lives Fundation, a charitable Non-Governmental Organization (NGO) in a bid to help promote healthcare delivery in Ghana has financially assisted 240 people living in the Jantong Daashei Community located within the Salaga North District of the Savannah Region to successfully get enrolled unto the National Health Insurance Scheme (NHIS).

The beneficiaries included ninety-five (95) children and one-hundred and forty-five (145) adults.

According to the Founder of Touch-Peoples Lives Fundation, Mr Francis Kofi Taylor, the exercise seeks to help provide the poor and needy in rural areas with the privilege to also benefit from the National Health Insurance Scheme with the aim of helping address some of the healthcare challenges the rural folks are confronted with.

He equally averred that the gesture which was part of its outfits contribution towards the well-being of the poor and the needy within the rural areas in Ghana received support from the De Bruel School (Zeist) in Holland, Gethsemane Encounter (Holland) and the Maganoba Farms

Mr. Kofi Taylor made this known in an interview on the sidelines of the registration exercise which was organized for the Jantong Daashei community members in the Salaga North District of the Savannah region.

He further explained that the program was focused on improvement of healthcare quality and making sure all the people get the healthcare services they need.

He appealed to the stakeholders to support healthcare providers in a bid to effectively communicate more with rural communities to help improve the health and well-being of the people.

For his part, Program Manager of Touch-Peoples Lives Fundation, Mr. Charles Maganoba urges the people in the rural areas to always endeavour to visit the health centres with their NHIS cards for regular check-ups to lessen diseases challenges affecting their health conditions.

Chief of Jantong Daashei Community, Naa Haruna Yahaya on behalf of the community expressed his heartfelt gratitude to the organisers for their kind support towards the NHIS registration.

He equally called on other well-meaning organisations to also come on board, emulate the kind gesture and support the government's efforts aimed at enhancing quality healthcare services delivery in the Jantong Daashei community.

TOUCH-PEOPLES LIVES FUNDATION is a registered Non-Governmental Organization which is wholly dedicated and committed to help offer education and health support towards rural communities in Ghana.

It also seeks to help provide training skills development activities for the unemployed youth, offer counselling and rehabilitation services for the drug addicts, run social programs for the poor and needy and above all help spread the word of God to people in the communities.

Source:Joseph Wemakor

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Shoaib Habib Memon Received HBL PSL8 HamareHeroes Award 2023

Mr. Shoaib Habib Memon is a Freelance Social Worker, Global Goodwill Ambassador, Entrepreneur. Mr. Memon is a Pakistani citizen and resident of District Thatta, Province Sindh. He obtained the degree of M.A and LLB from the University of Sindh. He worked with many charity organisations , In addition to this Mr. Memon owns and operates a successful business in his hometown. Mr Shoaib Habib Memon Received HBL PSL8 HamareHeroes Award on 21 February 2023 on Match 10 at National Stadium Karachi Pakistan. Mr Memon have Near 50k Followers on Professional Network LinkedIn, He have Shared and Promoted Pakistani Talent on LinkedIn.

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Держаудитори Харківщини дослідять бюджет Височанської громади

Вперше за воєнних часів Держаудитслужба проводить фінансовий аудит місцевого бюджету в Харківській області.

Північно-східний офіс Держаудитслужби повідомляє, що розпочато проведення державного фінансового аудиту бюджету Височанської територіальної громади Харківської області. Адже нещодавно у державі було скасовано тимчасову заборону на перевірки виконання місцевих бюджетів.

Планується дослідити період діяльності з липня 2020 по грудень 2022 року. Орієнтовний термін завершення аудиту – квітень 2023 року.

Під час проведення аудиту планується провести аналіз та перевірку обґрунтованості планування надходжень та витрат бюджету. Стану виконання бюджетних коштів, зокрема, шляхом проведення оцінки законності та ефективності управління бюджетними коштами, досягнення їх економії і цільового використання, правильності ведення бухгалтерського обліку, достовірності фінансової та бюджетної звітності.

Держаудиторами плануються охопити контролем 231 млн грн ризикових фінансових ресурсів та перевірити інформацію отриману від громадян за їхніми письмовими зверненнями.

Про відомі факти фінансових порушень, або неефективного витрачання бюджетних коштів посадовими особами об’єкту контролю, громадяни та громадські об’єднання можуть проінформувати Північно-східний офіс Держаудитслужби, надіславши звернення на електронну адресу: [email protected]

При інформуванні держаудитори просять враховувати термін завершення аудиту, для можливості здійснити перевірку наданої інформації про фінансові порушення.

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