Features
Africans are their own enemies (Part 2)
“A man’s enemies are those of his own household,” so the Bible says inMicah 7:6. Last week, we validated this with the treachery of top Ghanaian military and police officers in conniving with the CIA to depose Ghana’s first president, Osagyefo Dr. Kwame Nkrumah.
This week, the case of the Congolese nationalist, Patrice Lumumba whose compatriots cruelly backstabbed him buttresses the point.
They unashamedly connived with their oppressors to chase Lumumba out of office and assassinate him barely three months after gaining independence for them, depriving Africa of a gem of a leader.
He was a journalist and a poet but above all he was a freedom fighter like Nkrumah, in fact one of Nkrumah’s protégés.
He emerged when his country, then known as Belgian Congo, had suffered decades of oppressive colonial rule foisted on them by King Leopold II of Belgium in 1885 at the onset of the scramble for Africa.
The king did not only commandeer the Congo as his private property, but also enslaved and brutalised the natives, killing millions.
Those who failed to meet their quota of rubber harvest had their hands amputated.
Unwilling to submit to the regime of injustice, oppression and exploitation, Lumumba formed a political pressure group in 1958 at the age of 33 to agitate for change.
Even though he was from a minority tribe and very young, his charisma and courage attracted many heavyweights from the bigger ethnic groups to his cause.
They launched the Congolese National Movement, (Mouvement National Congolais), MNC, the first really all-Congolese political party.
In contrast, his two principal rivals, Joseph Kasavubu and MoiseTshombe, hailed from large, powerful, ethnic groups with political parties that were regional in character.
But they controlled large swathes of land populous enough to threaten Lumumba and his party despite its national character.
The same year he formed his party, Lumumba whose fame was growing with lightning speed, was invited by Dr. Nkrumah to the All-African People’s Conference in Accra held a year after securing independence for Ghana against all odds.
After independence, Dr. Nkrumah declared that Ghana’s freedom was meaningless unless it was linked up with the total liberation of Africa.
The conference, was therefore, convened to galvanise the rest of Africa to liberate themselves from the shackles of colonialism.
Two years after the summit, following mounting pressure on Belgium, France and the United Kingdom, they consented, albeit grudgingly, to demands by the colonies for multi-party elections.
As many as 26 African countries including the Congo and most francophone colonies, gained independence.
The MNC won a sizeable majority mandating it to form a government, with Lumumba becoming the first Prime Minister at 35 years.
Kasavubu was elected ceremonial president implying that the radical, leftist Lumumba, was more powerful to the dislike of the Belgians and their Western allies, especially the US.
Like his mentor, his speeches were alarmingly fiery, sharply stinging, fearlessly uncompromising, brutally sincere, and unnervingly electrifying.
The best is the one he gave on June 30, 1960, the day the Congo was granted its independence.
That day, King Boudewijn, the last Belgian king over the Congo, added insult to injury when he said the Congolese had been granted independence because his country’s project to civilise them had been accomplished. What?
As if the Belgians had done the Congo any favour by returning their stolen freedom to them, Kasavubu docilely thanked them for independence.
But Lumumba could not stomach the nonsense and vehemently protested, exposing the savagery of the Belgians vis-à-vis their claims of civilisation.
He stressed that independence had resulted from a relentless fight and not from the magnanimity of the Belgians. Among other things, he said:
“Although, this independence of the Congo is being proclaimed today by agreement with Belgium, … no Congolese will ever forget that independence was won in struggle, a persevering and inspired struggle, carried on from day to day, a struggle, in which we were undaunted by privation or suffering and stinted neither strength nor blood.
“It was filled with tears, fire, and blood. We are deeply proud of our struggle because it was just and noble and indispensable in putting an end to the humiliating bondage forced upon us.
“That was our lot for the eighty years of colonial rule and our wounds are too fresh and much too painful to be forgotten.
“We have experienced forced labour in exchange for pay that did not allow us to satisfy our hunger, to clothe ourselves, to have decent lodgings or to bring up our children as dearly loved ones.
“Morning, noon, and night we were subjected to jeers, insults, and blows because we were Negroes. … Our lot was worse than death itself.
“Who will ever forget the shootings which killed so many of our brothers, or the cells into which were mercilessly thrown those who no longer wished to submit to the … oppression used by the colonialists as a tool of their domination?
“All that, my brothers, brought us untold suffering. But we, who were elected by the votes of your representatives … to guide our native land, we, who have suffered in body and soul from colonial oppression, we tell you that henceforth, all that is finished with.
“We shall show the world what the black man can do when working in liberty, and we shall make the Congo the pride of Africa.
“I ask you all to sink your tribal quarrels: they weaken us and may cause us to be despised abroad.
“I ask you all not to shrink from any sacrifice for the sake of ensuring the success of our grand undertaking.
Like Nkrumah, he concluded that his country’s independence was a decisive step towards the liberation of the whole of Africa.
To the West, that speech meant a declaration of war. His candour was too piercing and humiliating for Belgium and its allies, especially the US.
To their chagrin, a firebrand like Nkrumah, or even more radical freedom fighter had emerged, threatening their interests.
He must be eliminated, dead or alive. How? Look for the enemies within and use them.
They enlisted Kasavubu and Tshombe, as well as Joseph Desire Mobutu, a 31-year-old army officer whom Lumumba had made his personal assistant.
Lumumba’s call for unity to develop the Congo fell on deaf ears. For almost immediately after independence, some units of the army mutinied against their Belgian officers, demanding improved service conditions and an indigenous hierarchy.
Tshombe used the ensuing confusion as pretext to lead the mineral-rich Katanga province to secede. Another province, Kasai, also broke away, leaving the Congo fragmented and fragile.
Belgium sent in troops, ostensibly, to protect its nationals, but in reality, to reinforce the secessionist regimes of Katanga and Kasai where they landed.
In line with their “divide and rule” tactic, the West backed Kasavubu and Tshombe’s push for regional autonomy against Lumumba’s moves to unify the country.
The embattled Prime Minister, called for help from the US unaware that the Americans were after him. Even his appeal to the UN proved futile,
While Lumumba was trying his best to save the situation, Kasavubu declared him dismissed from office. He retaliated, saying he had removed Kasavubu.
With the UN forces and the Belgians backing the rebels, Lumumba appealed to the Soviet Union for support to help his troops to quell the revolt, a move that alarmed Belgium, and its allies.
In the confusion, Mobutu staged a coup, not to reinstate the Prime Minister but to assassinate him with the connivance of the US and Belgium.
While under house arrest by rebel soldiers of Katanga and Belgian forces, Lumumba escaped, intending to flee to an area controlled by his forces.
But the Belgians and troops loyal to Mobutu, with the help of the CIA, hunted for him and murdered him and two of his aides in cold blood for no crime.
Mobutu ordered a mafia-style execution, looking on callously as they were shot, and their bodies hacked to pieces before being dissolved in acid.
That was on January 17, 1960, barely seven months after Lumumba gained independence for his country.
A Belgian officer who supervised the killings, took one of Lumumba’s teeth as a trophy to his country.
In June this year, after more than six decades, Belgium returned the tooth for burial after apologising for the atrocity meted out to Lumumba.
Mobutu became one of the worst despots in world history. He ruled for 32 years, killed a countless number of his compatriots like King Leopold did, and impoverished millions while he stashed away the country’s wealth in numerous personal foreign accounts.
As long as he remained a puppet of the West and did their bidding, they looked on unconcerned while the Congolese people languished in abject misery.
His country has never since found its feet.
By Tony Prempeh
Contact:
teepeejubilee@yahoo.com
Today, I focus on the Apostolic Church International in Finland, as I continue with my description of institutions and personalities and their accomplishments as members of the Ghanaian Diaspora in Finland.
The Apostolic Church International, Finland (or, Apostolic International Association Ry) was established in October 9, 2023. The Church in Finland has seen significant strides and accomplishments within the short time that it has been established in Finland, which must be highlighted.
History of the Church in Ghana
The Apostolic Church Ghana originated from the 1904–1905 Welsh revival, officially established in Ghana (then called Gold Coast) in 1935 following connections between a local prayer group in Asamankese (a town in southern Ghana), led by Peter Newman Anim, and the Apostolic Church, UK. There were historical splits in 1939 and 1953, but the Apostolic Church attained autonomy in 1985.
Today, the Church is headquartered in Accra. Last year (2025), it dedicated its new 10-storey headquarters, “The Apostolic Church Tower,” in Frafraha, Adenta West in Accra.
Activities of the Apostolic Church in Finland
The Apostolic Church in Finland conducts church service on Sundays. The service starts at 11a.m. in the morning and closes by 1 p.m. in the afternoon. There are no other activities during other days for now.
The Minister in charge of the church in Finland is also the Area Head of Italy Area. He is Pastor Daniel Kofi Addison who is the new Italy Area Head, and has just been transferred from UK South Area to Italy Area during the just-ended Council Meeting in March this year. Italy Area comprises Italy, which has 13 Assemblies, Germany, one Assembly, and Finland, one Assembly.
Elder Ebenezer Amoaning-Coffie is the Presiding Elder in charge of the Assembly in Finland. A Presiding Elder is responsible for day to day activities of the church (Assembly) and reports to the District Pastor, or in the absence of the District Pastor, reports to the Area Head.
Achievements
The Apostolic Church International, Finland was officially registered under the Finnish Law, guaranteeing freedom of worship and providing legal foundation for future growth. The church service is conducted in both English and Twi.
The church opens its doors to all people of every nation, especially Ghanaians who are in Finland and other African nationals. Now, the membership comprises Ghanaians, Nigerians and Sierra Leoneans.
The Church and the Ghanaian migrant community in Finland
The Apostolic Church in Finland plays a prominent role as a religious group that serves Ghanaian migrants and others in the Finnish society.
Thus, the Apostolic Church is a religious body for Ghanaian migrants in Finland and other nationalities who want to worship with them for diversity and better intercultural and multicultural understanding.
Elder Amoaning-Coffie said that the main and primary aim of the church is to bring people closer to God. “We aim to win souls for Christ. We aim to preach the gospel to the world. By propagating the gospel to the people, we are hopeful that they will turn away from any ungodly ways and be good individuals in the community and in society in general”, he stated.
He said that everything is going well so far. A key challenge, however, is how to get more members especially the youth. As a new Assembly, we are in need of instrumentalists, for example. We pray to God Almighty to help us do His work, the Elder disclosed.
Integration
By its activities, the Apostolic Church is helping to ensure integration of its members well into the Finish society. This is important since social interaction and citizens’ well-being are an important part of the integration process in Finland.
As I mentioned some time ago, the role of migrant associations and groups such as the Apostolic Church acting as bridge-builders for the integration and inclusion of migrants through participation in the decision making process and by acting as a representative voice is highly appreciated in Finland. Thank you!
With Dr Perpetual Crentsil
The landscape of the Ghanaian palate is shifting, and not necessarily for the better. In our bustling urban centres, from the streets of Accra to the suburbs of Kumasi, a quiet culinary revolution is taking place; one where the mortar and pestle are being replaced by the pizza oven and the deep fryer. This transition from traditional staple foods like fufu, banku, akple, kenkey, tuo zaafi, and ampesi toward “continental” dishes is more than just a change in appetite; it is a reflection of a deeper social struggle with identity and prestige.
The illusion of modernity
For many, “stepping out” for a meal has become synonymous with consuming foreign cuisine. There is an unspoken social hierarchy where a bowl of Abunuabunu is relegated to the village category, while burgers, pizzas are branded as prestigious choices. We have reached a stage where we equate foreign with modern and local with primitive.
This perception is a dangerous illusion. Our traditional dishes are marvels of culinary engineering complex, nutrient-dense, and deeply rooted in our history. When we choose a processed foreign import over a meal made from local tubers or fermented maize, we are not just changing our lunch; we are eroding the indigenous knowledge attached to our local ingredients and foods.
We need to turn the consumption of indigenous grains and tubers like millet, sorghum, and plantain into a statement of self-worth and national pride.
The cultural and health erosion
Every time a local dish disappears from a restaurant menu to make room for foreign fast food, we lose a piece of our cultural fabric. Traditional Ghanaian cooking is an art that requires patience and skill. By choosing the convenience of foreign fast food, we are raising a generation that may know the taste of a pepperoni pizza but cannot identify the rich, earthy profile of Prekese or the subtle tang of well-fermented dough dishes like corn porridge, banku, etew, abolo, agidi or kamfa, and kenkey.
Furthermore, we are at the crossroads of a nutrition transition. Replacing high-fiber, indigenous crops with calorie-dense but nutrient-poor foreign fast foods is driving a rise in lifestyle diseases such as obesity, hypertension, diabetes, stroke, cancer, and liver disease. We are trading our longevity for 15-minutes convenience or unhealthy diet.
A call for culinary patriotism
It is time for us to appreciate, preserve, and promote our indigenous foods and culinary traditions. We need to be proud of our local dishes, ingredients and cooking methods, rather than relying heavily on foreign or imported foods. We must stop viewing our local delicacies as low-class and start treating our culinary heritage as the high-end gastronomy it truly is.
True sophistication does not come from imitating Western fast food; it comes from innovation and adding values to our own resources. We see glimpses of this potential in the rise of branded Sobolo and the creative use of gluten-free plantain flour in modern baking of flour-based dishes such as bread, cakes, biscuits and others. This is the path forward. We must elevate our local dishes, making them as accessible, affordable, presentable and trendy as any foreign alternative.
To the hospitality industry: Innovate or stagnate
Our hotels and high-end restaurants must lead the charge. They must stop relegating local dishes to the “traditional corner” of the buffet, and apply the same culinary finesse given to imported dishes to our Fante Fante, apapransa, aborbi tadi, fetritoto, akple, abolo, yakayeke, fufu, ampesi, kokonte, wasawasa, tubani, apapransa, mpotompoto, kelewele, aliha, brukutu, pito, and other local dishes. The industry must enhance customer experiences making eating local dishes the ultimate luxury experience for both tourists and residents alike. We must elevate the presentation of our foods by using modern plating techniques to show that a bowl of light soup can be as visually stunning as a French consommé. We need to reclaim our Ghanaian plate before it is too late.
To the policy makers: Let us encourage buying of local ingredients to promote the local food industry and economy. There should be educational programmes and talks about the nutritional and cultural benefits of local foods so that people understand their value.
We need to encourage serving traditional dishes at school programmes, parties, and celebrations instead of only fast foods,
To the Youth: Let us value and appreciate our traditional dishes instead of always choosing foreign foods. There must be balance in our choice of local and foreign dishes. Confidence in our culture encourages others to respect it too. Our local dishes can also be promoted by sharing pictures, recipes, and videos on platforms such as Instagram, TikTok, and WhatsApp to make them attractive and trendy.
Young citizens must learn from their parents and elders how to prepare local meals to keep the knowledge and cultural relevance alive. Local dishes can be modernised to appeal to younger generations and tourists.
Conclusion
We cannot afford to trade our heritage for foreign cuisines which are gaining grounds across the country at an alarming rate. We must disabuse our minds of the perception that anything foreign or imported is better than those locally made. Our health, economy, and identity are tied to the soil. It is time to stop apologising for our local flavours and start celebrating them. It is possible to embrace modernity without losing ourselves and our cultural identity. Let us make the Ghanaian kitchen the heart of our modern identity once again.
By: Marilyn Gadogbe
