Features
Blaming the Wrong Person
WHEN my bosom friend Kofi Kokotako was awarded a walking stick (Grade 9) in his Ordinary Level mathematics exam, he quickly blamed the maths teacher.
“He taught us the wrong things,” he claimed. I disagreed with him because others had Grade 1. Then he blamed his grandmother. “She is a witch,” he declared. After a while, he confessed, “I just didn’t practice.”
In Sikaman, the average human being blames others for his woes. Normally, the family witch is a stone, you can always swear that there is a spiritual reason behind it. Nothing happens by chance in Sikaman! Never!
If you wanted to wake up at 5.00 am to attend to some urgent business but slept too deeply and ended up getting up at 6.15 a.m., the old lady most probably engineered it electronically, by tuning your mind to a certain frequency far and above 99.7.
No wonder that news have been rife about people butchering, twisting the necks or stamping the buttocks of their mothers and grandmothers for electronically engineering their poverty, “I’ve been seeing her in my dreams telling me I won’t prosper”, they often claim. “Whatever business I do yields nothing. I’ve sold my house and all my belongings in order to survive. She deserves what I did to her. Looks like a bizarre way of judging suspects, you only have to dream and then look for a cutlass, sharpen it properly and detach your grandmother’s nose for no offence committed. And after her death, you still do not prosper!
My former classmate, Sir Kofi Owuo alias Death-By-Poverty, who has a lifelong alliance with Mr Joseph Poverty does not blame witches for his perpetual financial hypertension. He sees the world as one of unequals. ALL MEN ARE NOT EQUAL, at least financially.
Kofi Owuo is not that naive about the nature of the universe and wouldn’t stoop so low as to blame others for his hopelessness. He would rather blame himself for signing that unholy alliance after having refused to prosper. He won’t go and twist the ankle of his grandmother or pull his mother’s ears whether they are long or not.
Neither is he like the 48-year old teacher who created mirth in a Ho Circuit court on November 2 and when he decided not to blame himself. He stole 10 pieces of roofing sheets belonging to a Baptist church and when he was carted he decided to blame something else. He blamed the Economy of Ghana.
In a ‘Times’ report expertly penned by ace-reporter Alberto Mario Noretti, the teacher claimed, both my eldest wife and second child died in February this year, and in the following month, my youngest wife gave birth prematurely.” He ended by saying the prevailing economic situation compelled him to steal and pleaded with the court to deal leniently with him “since the offence was beyond my control.”
The judge was unsympathetic and explained to him that the economic hardships were global and not peculiar to Ghana. He fined him 200,000.
Well, blaming others for our predicament is as old as the beginning of time. When Adam was accused by God of eating the forbidden fruit, he quickly blamed Eve. “The woman you created gave me the fruit and I ate of it.” He didn’t state why he didn’t refuse to eat the fruit. He only wanted to escape blame. A smart guy there!
In Sikaman, blaming others unduly isn’t a new phenomenon. Ex-General I.K. Acheampong became disgusted with everybody blaming him when the rains were not falling that he was compelled to ask Ghanaians whether he was God the rain-maker.
Maybe Ghanaians thought the man was the representative of God on the Sikaman territory and therefore, knew all about the rainfall distribution and why the rains were not falling.
In 1983 when drought and bushfires destroyed our agriculture, many blamed it all on Flight Lt. Rawlings. If Rawlings had not been on the throne, there would have been no drought and no famine, they claimed. When then 1984/85 harvest was good and there was plenty to eat and belch noisily, everyone kept quiet and munched like mad, and never said, “Thank you Rawlings.”
FOOTBALL
Come to football! Any team that is beaten is not actually beaten. It has only been robbed. So the referee must take blame for the loss and if possible given a hefty slap so that next time round he won’t misbehave with the whistle. These days, however, some referees get themselves armed to the teeth before wielding the whistle. Some also engage in macho exercises and can deliver a terrible counter-punch when it comes to it.
In African politics, shifting blame is as old as democracy on the continent. No election has ever been free and fair. Tanzania today is embroiled in an electoral war with blames being apportioned left and right. Cote d’Ivoire has had its fair share and in Sikaman the so-called gurus of Ghana politics are yet to truly ascertain their claim to a stolen verdict. Whether another stolen verdict will be authored in 1996 is only a matter of time.
Well, blaming others for our failures and inconveniences has become part of the social culture. There is nothing wrong when we blame others for our woes so long as it is justifiable and provable. But to go about blaming the President for anything that is not even remotely connected to him is just unfortunate.
CONNECTION
When drivers of floating in Tema were recently being caught and harassed by the municipal authorities, thus causing inconveniences to passengers, some people blamed the government. When one man categorically stated that Rawlings must have ordered the exercise I was overawed. Luckily, another person around asked him whether what he was saying wasn’t stupid. If local authorities engage in an exercise, what earthly connection does it have to the man on top?
It is not strange, though. The President has been blamed for many things he is not culpable for. I won’t be surprised to hear people blaming their failed marriages, inadequate breakfast and natural floods on the President. He may even be responsible when some people constipate or develop kooko.
If for a change we could individually look more into ourselves than at others, we would be finding solutions to our problems. The very instance you keep blaming others, it means you’ve lost sight of your problem in the first place. And you’ll keep looking in the wrong direction for solutions that will never come today or tomorrow.
This article was first published on Saturday, November 11, 1995
By Merari Alomele
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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
