Features
COCOBOD: What is happening?
Reports from many cocoa growing regions in the country indicate that many cocoa farmers have not been paid by the Licensed Buying Companies (LBCs) for their purchased cocoa in the last two months even though the main cocoa season is tapering off.
Many cocoa farmers are reportedly in distress and anguish as a result of the non-payment of their already purchased cocoa beans. The health and economic implications to such farmers cannot be easily quantified.
And such farmers are compelled to seek for loans with very high interest payments, just to meet their basic needs.
Painfully, such a situation defeats government’s effort at investing more in the cocoa sector to motivate farmers to boost production to meet the projected target of one million metric tonnes annually.
In my view, it is only COCOBOD that can properly explain what is happening to our distressed cocoa farmers across the country.
Why am I saying so? As established, the functions of COCOBOD include production, research, extension, internal and external marketing and quality control of cocoa.
The functions are classified into two main sectors; pre-harvest and post-harvest, which are performed by specialised subsidiaries and divisions.
Now, COCOBOD, please listen. In the Buem District of the Oti Region, for example, it is reported that from just five LBCs, cocoa farmers are owed about GH¢ 12 million, representing about 17,000 bags of cocoa beans purchased by the LBCs but not paid for.
In the Western North Region, reports also indicate that only Cargill cocoa sourcing companies are adequately resourced to be paying for cocoa purchased from our farmers.
So, the question is: What is preventing COCOBOD from releasing funds to all the relevant LBCs to enable them to pay the farmers for cocoa beans purchased?
COCOBOD recently secured 1.3 billion-dollar loan facility to purchase cocoa beans for the 2020/21 crop season.
The loan facility is expected to assist COCOBOD to make upfront payment of cocoa beans it buys from cocoa farmers. If that is the case, then what is happening?
It must be noted most cocoa farmers depend on proceeds from the sale of their cocoa beans to fend for themselves and their families, besides hiring more farmhands in the preparation of new farmlands for subsequent farming seasons.
The cocoa proceeds also pay school fees of wards and children of cocoa farmers, apart from catering for their medical and domestic utility bills.
The 2017/18 Ghana Census of Agriculture(GCA) survey reveals that agricultural activities in Ghana still remain rural and rudimentary, with little innovation and moderniSation, and which is even made worse by an aging farmer population.
And so how do we improve the already dire situation with the concomitant delay in the payment of cocoa farmers who have legitimately sold their beans to the LBCs?
Experts say, to achieve any significant difference in terms of the results, the current modes of operation and characteristics of the persons and institutions engaged in agriculture in Ghana must be totally overhauled.
According to Professor Samuel Annim, Government Statiscian, there must be a deliberate strategy to attract the youth, especially those with tertiary-level education, among whom unemployment is high and who the census shows have very low participation in agriculture. But from what is confronting cocoa farmers now, how do we do it?
Readers, COCOBOD has projected cocoa production in Ghana to exceed 800,000 metric tonnes for the new crop season.
This is against the backdrop that in 2017 the government launched an ambitious plan to increase Ghana’s cocoa production to one million metric tonnes per annum.
Records indicate that currently, Ghana produces between 700,000 and 800,000 metric tonnes of cocoa annually.
Co-incidentally, however, cocoa farmers in Cote d’ Ivoire seem to be facing similar predicament.
Reportedly, cocoa farmers in the towns of Soubre, Daloa and Yamousoukro protested recently outside the offices of Le Conseil du Cafe Cacao (CCC), regulators of the Ivorian cocoa industry.
The reason? Reportedly, cocoa buyers are refusing to pay farmers and so beans are piling up in warehouses upcountry, thus, compelling some desperate cocoa farmers to sleep outside the offices of Cote d’ivoire’s cocoa regulator to demand action.
In Cote d’Ivoire’s situation, some analysts explain that it is due to the global chocolate standoff, whilst innocent farmers suffer for it.
The analysts claim that the large global chocolate makers and cocoa processors are deliberately trying to cut costs to derail the payment of the innovative Living Income Differential of $400 per a metric tonne of cocoa purchased from Ghana and Cote d’Ivoire.
Consequently, last year, the analysts contend that some of the global companies sourced large quantities of cocoa beans through the New York futures market, where beans were cheaper than the physical cocoa market.
According to the analysts, the large global cocoa companies were trying to dodge the payment of the West African premium, called the Living Income Differential.
The cooperation by Ghana and Cote d’Ivoire to demand $400 per metric tonne of cocoa was intended to boost income of our poor cocoa farmers.
But some of the big-time cocoa traders, processors and chocolate makers claim that the Ghana-Cote d’Ivoire innovative plan which was recently implemented, is an OPEC-style attempt to boost prices that lacked the supply and demand economics, which is key to the OPEC cartel’s success.
Remember? Ghana and Cote d’Ivoire, together produce over 60 per cent of the world’s cocoa but enjoy less than two per cent of the world’s 110 billion-dollar chocolate industry.
The question to COCOBOD, however, is: In Ghana’s situation, what is the problem? And how do we resolve it once and for all, in the face of the mountainous difficulties confronting agriculture generally in Ghana?
G. Frank Asmah
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
