Features
Azoospermia; the ‘sperm-less’ journey to fatherhood
In the rural setting, a man’s manhood is figuratively likened to a hunting gun.
Like a hunter, it is believed that a man’s greatest asset in the bedroom is the gun with which he is expected to shoot a game; in this case, satisfy a woman sexually and most importantly get her pregnant.
Therefore, when a man is unable to do either of these especially the latter, it is said that “Abanagye ne tuo” an Akan expression which literary translates as “the state has confiscated his gun.” At this point, the man is deemed inept in the bedroom.
Peddlers of sex enhancement drugs have gained notoriety for using this expression in their commercials which are blared on moving vans in town and until recently, on radio and TV.
In the quest of some men to reclaim their supposed figurative guns from the state, and avoid the stigma that comes with their condition, they have gone out of their way.
Kofi Darko (not real name) is one of such men. He is a 35 year old driver. In his case his wife, a teacher, whom I would refer to as Ama can vouch for his stellar sexual performance since they married four years ago.
However, instead of her womb being filled with a growing foetus, her heart has rather been filled with hope that her husband would be healed from a medical condition called Azoospermia.
The condition
According to Stanford Health Care, one of the leading health facilities in the United States, which specialises in Azoospermia treatment, the condition is the absence of measurable sperm in a man’s semen.
In its profile of infertility conditions online, it states that the lack of sperm in the semen could be due to blockage of the male genital system although there is completely normal sperm production. This is called obstructive Azoospermia.
The condition is termed non-obstructive Azoospermia when it is as the result of poor sperm production.
Per the hospital’s website, Azoospermia is one of the major causes of male infertility and is found in five to 10 per cent of men evaluated for infertility. The condition may be present at birth or may develop later in life.
The discovery
Kofi and Ama learnt of the condition when they both visited a health facility after four months of not getting pregnant. The visit to the hospital became necessary after she did not get the desired results from herbal medicine.
“I was very shocked when I found out about my husband’s condition. I was shattered when I googled and I realised there was no cure”, she said while trying hard to fight back her tears.
It was a bitter memory to flash back. But that was just one scene of their predicaments for their search for a solution led them into more problems.
Spiritual solution to biological problem
Due to lack of financial strength to pursue the various options for child birth, they resorted to spiritual solution to a biological problem by visiting different pastors.
Kofi was made to consume all sort of concoctions, adhere to all manner of spiritual directions and part with varying sums of money. One pastor even wanted to impregnate his wife on his behalf.
“I get infuriated when I hear about pastors who claim they can help couples to deliver. One took my money for oil and later told me the oil bottle fell and broke so I have to pay again. Another wanted to sleep with my wife”, he said.
The stigma and teasing
According to Kofi, he had gone through all these trouble because he could no longer bear the stigmatisation and the teasing from close associates.
“I try to avoid the company of my colleague drivers because they tease and ask me if my manhood works. They feel that they are only playing with me but sometimes I feel so hurt and close and go home.
“It has been a painful experience and try as I have to brush it off, I find myself thinking about it over and over again. If I had just one child, I know all these will end”, he lamented.
According to Ama, the stigma is affecting their sexual life since Kofi is of the view that once he cannot make her pregnant, there is no point in having sex.
“He does not seem to enjoy the experience any longer and he does it just to please me. It is not the same as a few months ago. ”, she said.
Treatment
Back to the Stanford website, treatment for Azoospermia depends on the type. For obstructive Azoospermia, surgery could often fix blocked tubes in a man’s reproductive tract or make connections that never developed because of congenital defects.
For non-obstructive Azoospermia, advanced treatments could help men with that condition to experience the return of sperm to their semen and aid unassisted conception.
All not lost
But if both ways do not work, Dr Maryann Zuolo, a medical doctor at Korle Bu Teaching Hospital, says, there are several ways they could have children.
“There are options like invitro fertilisation (IVF) which helps with fertilisation, embryo development, and implantation, so you can get pregnant. There is surrogacy too. A couple having problems should not think all is lost”, she said.
The cost of IVF ranges between GH¢15,000 –GH¢ 40,000. Sadly,Kofi cannot afford it.The only currency he can afford now is the hope that his sperm-less journey to fatherhood will end.
As Member of Parliament for North Tongu, Samuel Okudzeto Ablakwa recently advocated, parliament should consider a legislation which would make Assisted Reproductive Technologies affordable and convenient for Ghanaians.
While we wait for that time, we have a duty to support and not stigmatise childless couples.
Fatherhood/samba/Ayoo/21/06/2020
Azoospermia; the ‘sperm-less’ journey to fatherhood
BY JONATHAN DONKOR
In the rural setting, a man’s manhood is figuratively likened to a hunting gun.
Like a hunter, it is believed that a man’s greatest asset in the bedroom is the gun with which he is expected to shoot a game; in this case, satisfy a woman sexually and most importantly get her pregnant.
Therefore, when a man is unable to do either of these especially the latter, it is said that “Abanagye ne tuo” an Akan expression which literary translates as “the state has confiscated his gun.” At this point, the man is deemed inept in the bedroom.
Peddlers of sex enhancement drugs have gained notoriety for using this expression in their commercials which are blared on moving vans in town and until recently, on radio and TV.
In the quest of some men to reclaim their supposed figurative guns from the state, and avoid the stigma that comes with their condition, they have gone out of their way.
Kofi Darko (not real name) is one of such men. He is a 35 year old driver. In his case his wife, a teacher, whom I would refer to as Ama can vouch for his stellar sexual performance since they married four years ago.
However, instead of her womb being filled with a growing foetus, her heart has rather been filled with hope that her husband would be healed from a medical condition called Azoospermia.
The condition
According to Stanford Health Care, one of the leading health facilities in the United States, which specialises in Azoospermia treatment, the condition is the absence of measurable sperm in a man’s semen.
In its profile of infertility conditions online, it states that the lack of sperm in the semen could be due to blockage of the male genital system although there is completely normal sperm production. This is called obstructive Azoospermia.
The condition is termed non-obstructive Azoospermia when it is as the result of poor sperm production.
Per the hospital’s website, Azoospermia is one of the major causes of male infertility and is found in five to 10 per cent of men evaluated for infertility. The condition may be present at birth or may develop later in life.
The discovery
Kofi and Ama learnt of the condition when they both visited a health facility after four months of not getting pregnant. The visit to the hospital became necessary after she did not get the desired results from herbal medicine.
“I was very shocked when I found out about my husband’s condition. I was shattered when I googled and I realised there was no cure”, she said while trying hard to fight back her tears.
It was a bitter memory to flash back. But that was just one scene of their predicaments for their search for a solution led them into more problems.
Spiritual solution to biological problem
Due to lack of financial strength to pursue the various options for child birth, they resorted to spiritual solution to a biological problem by visiting different pastors.
Kofi was made to consume all sort of concoctions, adhere to all manner of spiritual directions and part with varying sums of money. One pastor even wanted to impregnate his wife on his behalf.
“I get infuriated when I hear about pastors who claim they can help couples to deliver. One took my money for oil and later told me the oil bottle fell and broke so I have to pay again. Another wanted to sleep with my wife”, he said.
The stigma and teasing
According to Kofi, he had gone through all these trouble because he could no longer bear the stigmatisation and the teasing from close associates.
“I try to avoid the company of my colleague drivers because they tease and ask me if my manhood works. They feel that they are only playing with me but sometimes I feel so hurt and close and go home.
“It has been a painful experience and try as I have to brush it off, I find myself thinking about it over and over again. If I had just one child, I know all these will end”, he lamented.
According to Ama, the stigma is affecting their sexual life since Kofi is of the view that once he cannot make her pregnant, there is no point in having sex.
“He does not seem to enjoy the experience any longer and he does it just to please me. It is not the same as a few months ago. ”, she said.
Treatment
Back to the Stanford website, treatment for Azoospermia depends on the type. For obstructive Azoospermia, surgery could often fix blocked tubes in a man’s reproductive tract or make connections that never developed because of congenital defects.
For non-obstructive Azoospermia, advanced treatments could help men with that condition to experience the return of sperm to their semen and aid unassisted conception.
All not lost
But if both ways do not work, Dr Maryann Zuolo, a medical doctor at Korle Bu Teaching Hospital, says, there are several ways they could have children.
“There are options like invitro fertilisation (IVF) which helps with fertilisation, embryo development, and implantation, so you can get pregnant. There is surrogacy too. A couple having problems should not think all is lost”, she said.
The cost of IVF ranges between GH¢15,000 –GH¢ 40,000. Sadly,Kofi cannot afford it.The only currency he can afford now is the hope that his sperm-less journey to fatherhood will end.
As Member of Parliament for North Tongu, Samuel Okudzeto Ablakwa recently advocated, parliament should consider a legislation which would make Assisted Reproductive Technologies affordable and convenient for Ghanaians.
While we wait for that time, we have a duty to support and not stigmatise childless couples.
Source: Ghanaian Times
Features
Artificial Intelligence in Ghanaian workplaces: Opportunities, concerns, and the way forward
Artificial Intelligence (AI) is no more a remote concept for organisations in Ghana. Recent research has highlighted the significant impact AI is having in remodelling workplaces in Ghana, unveiling a mix of opportunity, anxiety, and a pressing call for coordinated national response. A study focusing on a Ghanaian service organisation in the advertising industry investigated how AI influences employee skills development. The results paint a picture of a technological shift that is rapidly gaining ground in the local workplace, albeit with mixed implications for the workforce.
AI and employee upskilling: A double-edged sword
The study found a statistically significant, though moderate, positive relationship between AI deployment and employee upskilling. Employees exposed to AI technologies were more likely to enhance their capabilities—particularly in areas such as data analysis, digital literacy, and continuous learning. This finding aligns with global trends where AI is facilitating learning adaptation and professional growth.
However, the research also pointed out a sobering reality that AI adoption often comes together with workforce downsizing. The data showed a strong correlation between AI implementation and employee redundancies, raising red flags about job security for many Ghanaians.
“While AI can help employees do their jobs more effectively, it also automates tasks that previously required human effort”, the author noted. “This duality—simultaneously empowering and displacing workers—is at the heart of the AI debate.”
Organisational relevance and the AI imperative
Despite these challenges, organisations embracing AI are seeing positive results in terms of relevance and competitive advantage. The study confirmed a statistically significant relationship between AI adoption and organisational effectiveness, though the influence was not overwhelmingly strong. This suggests that while AI can enhance efficiency, it must be strategically integrated into business models to be fully effective.
Yet, many Ghanaian companies, especially SMEs, remain hesitant. Barriers such as lack of technical infrastructure, fears of losing control to algorithms, and low digital literacy rates hamper widespread adoption. This is echoed in South African and broader African contexts, where similar patterns of resistance and slow uptake prevail.
Current AI issues in the Ghanaian workplace
Ghana faces several unique challenges in integrating AI into its workplaces:
Unlike Kenya or Rwanda, Ghana lacks a clear national AI policy or roadmap. This absence of legal frameworks and guidelines hinders sustainable, responsible AI implementation.
The study revealed that while some staff have received training— primarily on Microsoft 365 Copilot— many are limited in their exposure. This creates a lopsided workforce where a few benefit, and many lag behind.
The largest demographic in the study (27.5 per cent) was aged 18–25. Without deliberate interventions, this youth cohort faces a high risk of being left behind by AI-driven changes.
Employee sentiment toward AI is mixed—13 per cent expressed enthusiasm, while over 20 per cent were wary or pessimistic. This shows the emotional toll and uncertainty surrounding AI’s future role in jobs.
The way forward
To harness AI’s benefits while minimising its risks, Ghana must adopt a strategic, inclusive approach:
The government should develop a comprehensive AI framework that supports innovation while protecting workers’ rights. Such a policy should include data protection laws, ethical AI guidelines, and incentives for private sector adoption.
Organizations must invest heavily in upskilling and reskilling employees. These programmes should not just focus on technical skills but also foster soft skills such as critical thinking, adaptability, and digital literacy.
Educational institutions should embed AI and digital economy topics into basic, secondary, and tertiary curricula. Producing AI-literate graduates is key to future-proofing the workforce.
Collaboration between government, industry, and academia is essential to pool resources, share expertise, and drive AI readiness across sectors.
As AI transforms work, employers must provide psychological support and foster inclusive environments. Change management strategies are essential to guide employees through this transition.
Conclusion
AI is here to stay, and Ghanaian workplaces are beginning to feel its presence. While the promise of enhanced productivity and competitiveness is real, so are the threats of job loss and exclusion. The research findings make it clear: the future of work in Ghana must be one where technology and human development evolve together. Without deliberate, inclusive policies and strategic foresight, the country risks widening inequality and stifling innovation. But with the right investments and political will, Ghana can turn AI from a threat into an engine of inclusive economic growth.
By Esther J.K. Attiogbe (PhD)
Features
Obituaristic and marital nonsense
It was a yearly ritual. Every year, on the day her husband died, she dressed up beautifully, went on top of his grave and danced to her satisfaction. For several hours, she’d boogie up and down, style after style, until she could dance no more. She’d then descend the grave and walk home panting yet contented.
When asked by reporters why she had taken to the yearly open-air disco dancing, the widow said it was in honour of DEATH which took away her husband. “When he was alive. I never had a moment’s peace,” she said.
What an honest confession about a dead person. She minced no words. The man gave her no peace, and that was exactly what she was saying. A widow in Sikaman would dare not say that of her deceased husband. His family members would procure pick-axes, hoes and cutlasses and descend on her with red eyes and tear her to pieces.
It is traditionally not proper to speak ill of people when they are dead, but some people are beginning to feel that the custom of speaking well about even dead criminals at funerals is not helping society either.
They claim that if the living know that all their misdeeds will be recounted at their funeral when they are dead, they will endeavour not to misconduct themselves while alive. I think that is a valid point, because the dead have had it too easy.
When someone volunteered to say that a deceased fellow died of alcohol, his neck was nearly twisted. What right did he have to air the cause of death even if it was true that the guy had died of too much bitters? In any case, did he perform any post mortem to ascertain the cause of death? And for what earthly or heavenly reason did he have to associate their loved one with an evil called ALCOHOL? “Next time you talk nonsense, we shall physically weaken your jaw.
It was at a funeral when a pastor undertook to say nice words about a dead common criminal that he was corrected by the deceased’s own professional comrade.
He raised his right hand to signify that he wanted to chip in a point of order as the resident pastor spoke of how exemplary the dead man’s ways were. When no one bothered to give him the chance, he stood up and raised both hands, meaning that he had the constitutional right to slot in a rejoinder before the lies became over-whelming.
He was heavily drunk. Asked what he wanted to say, he broached the subject that first and fore-most, he would recommend that the pastor be ex-communicated from the church because he was a congenital liar, a quality unbecoming of a clergyman. He then proceeded to say the deceased was a criminal just like himself and deserved no praises in any church.
He intimated that the deceased, when he was alive, cheated him out of a booty, not once or twice, but many times, for which he never forgave him till he died. He said such a person’s body should not be brought to contaminate the holiness of a church room. Before church elders could drag him out, he had spoken his mind.
I guess if the dead man had a soul that was present where he was laid in state, the soul would have repented right in the church room.
Well there are many problems associated with modern-day funerals. One of them which is getting solved gradually is the wake-keeping palaver. The Akyem Abuakwa Traditional Council has banned wake-keepings as a means of cutting down cost of funerals in the traditional area. The Presbyterian Church is also not encouraging its members to opt for wake- keeping in any event of death of a member.
What are wake-keepings for anyway? When there were no mortuaries in the past, wake was kept because family members could not leave their dead bodies and go to bed. Keeping wake has, therefore, outlived its usefulness in present day circumstances.
A wake-keeping today is an occasion where you can get a married woman drunk and seduce her, where young girls elope with married men for amorous purposes, and where people either get married or lose their spouses. Everything is under the cover of darkness, supervised by Jimmy Satan.
A funeral that is without an elaborate wake-keeping can save at least a lot of money. A funeral that is without frivolous eating and boozing can also save a fortune. The dead must not be a burden for the living, just like getting married shouldn’t be any big deal.
The average Sikaman bride is married at least three times without any sane reason. Her Caucasian or Anglo-Saxon counterpart gets married just once in a very simply ceremony.
Why are many young men unable to marry? The fact is that they can’t. They don’t have the dough. They must KNOCK DOOR, ENGAGE and WED-three in one. By the time they are through, they are in debt to a tune of 5 million. No marriage is stable when the foundation is built on a $5 million debt.
I guess my great grandfather married his loving wife with two bottles of akpeteshie, five tubers of yam and a bottle of zomi. Check out how much I have to spend when I want wife. You can’t get a woman with akpeteshie, yam tubers and palm oil anywhere in Sikaman today. Even in the remotest cottage, they ask you to “do wedding”. It is a command, not a suggestion.
The result is that the young men can’t get married, and once they are virile and not impotent, they continue impregnating the young and unmarried girls, littering communities with kids born out of wedlock, many ending up as the street kids we see everywhere hawking barefoot instead of studying in school.
This article was first published
on Saturday, April 18, 1998
