Features
Do chiefs have the right to gag the media ?
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The Chieftaincy institution, is one of the most revered, respected and enduring traditional institutions in our dear country, Ghana, which is held in high esteem. The 1992 Constitution as amended in 1996 of the Chieftaincy Act 277, defines the functions of Chiefs as traditional leaders in dispute settlement, codification of customary laws, arrangement of ceremonies and festivals, organisation of communal labour and promotion of socio-economic development. Chiefs have been involved in the development of their areas since pre-colonial era. They are therefore, regarded as partners in development.
PEACE KEEPING ROLE OF CHIEFS
These days, Chiefs are under pressure to achieve good governance in their respective traditional areas and are challenged to integrate tradition and modernity, a process about which there is a considerable debate. Therefore, the role of the Chieftaincy institution in national development as enshrined in the 1992 Constitution, is basically peacekeeping, peace enforcement, peacemaking and peace building. It therefore, presupposes that peace is general in the pre-colonial era, was manifested in the functions of the Chieftaincy institution in general and the Chief in particular.
It is unfortunate that in the recent past, the most revered and cherished Chieftaincy institution in our dear country, has taken a nose-dive with persistent conflicts and misunderstandings which is gradually tearing the institution apart. The Chieftaincy institution, which is supposed to collaborate and team up with journalists and the mass media in general, to promote and ensure peace and developments in the various traditional areas of the country,is rather having a grudge and conflicts with media practitioners in their line of duties. Some of the Chiefs are exerting what can be described as unnecessary, unfettered and unrestrained powers which have no legal basis whatsoever and alsounconstitutional rights on journalists and some media houses in their jurisdictions.
BARRING MEDIA PRACTITIONERS FROM OPERATING
The traditional leaders have arrogated to themselves, certain powers of barring media practitioners from operating in their jurisdictions, whilst some radio stations are being shut down for allegedly, airing what chiefs termed, negative issues that are infringing on their rights and soiling their image and reputation in the eyes of the general public. These actions by some of these chiefs, cannot be defended or substantiated in any way, since they are nowhere within the confines of the 1992 Constitution as well as the country’s statute books.
Recently, the Ada Traditional Council in the Greater Accra Region, was reported to have banned Radio Ada, operating within its vicinity from providing coverage of the annual Asafotufiami Festival of the chiefs and people of the area. The Council, we are told, took the decision because it alleged that three hosts of the station’s programmes, whilst on air, used unrefined language on Chiefs in the area. The hosts were also cited for mentioning the names of Nenemei (Kingmakers), without using their respective titles and also inciting the people to hoot at the chiefs and called them names during a recent demonstration. The Council had earlier on,on August 1, 2022, banned the station from covering the launch of the festival held at Treasure Island at Ada on June 30, 2022.
REACTION BY GHANA JOURNALISTS ASSOCIATION
The leadership of the Ghana Journalists Association (GJA), led by its President, Albert KwabenaDwumfour, took the matter up, describing the action as unjustifiable and an affront to press freedom in Ghana. According to the GJA, the Council’s decision undermined Article 21 (1)(a) and (f) of the 1192 Constitution of the Republic of Ghana and Article 19 of the Universal Declaration on Human Rights. Hear the GJA President, “With all due respect, the Ada Traditional Council does not have the right or powers to impose such restrictions on Radio Ada and its staff”. He asked the traditional leaders to use the laid down channels for redress instead of the path they had chosen.
Just as the dust was about to settle, another similar thorny issue has emerged, this time involving the Kumasi Traditional Council, directing Oyerepa FM station in Kumasi, to halt its operations. The order was based on some comments purported to have been made by AkwasiAddaiOdike, a former presidential candidate on the network. The comments made by Odike, a guest on a political talk show on Oyerepa FM, was an implication and an accusation of the chiefs for failing to combat illegal mining.
UNFAVOURABLE REMARKS FROM ODIKE
In his submission, Odike was alleged to have accused the Chiefs of aiding in thegalamsey operation and looking on unconcerned while forests and water bodies were being destroyed. He, therefore, threatened to lead the youth to stage a massive demonstration against Manhyia, if the galamsey menace continues.
The Kumasi Traditional Council which was offended by the remarks, declared it to be a form of rebellion against Asanteman, hence, Odike was banished from stepping foot at Manhyia. Additionally, the Council asked Oyerepa FM to halt operations, for giving Odike the platform to make those remarks.
REACTION FROM DIRECTOR OF MEDIA FOUNDATION
The Executive Director of the Media Foundation for West Africa (MFWA), SulemanaBraimah, reacted against the shutting down of the radio station, saying the chiefs did not have the right to close down radio stations. According to him, the purported closure of the Kumasi-based Oyerepa FM station by the Kumasi Traditional Council, was not grounded in law and described it as a “worrying development”. According to him chiefs would not have the power to say “we are shutting down a radio station. I don’t know where that legal powers will be drawn from”.
Indeed, some of our traditional leaders are trying to usurp and apply powers from areas best known to themselves, without using the laid down structures and laws in the statute books to address their concerns and grievances and that is most unfortunate. Yes, you may have legitimate grievances with the media, but that is not the way to deal with the problems.
SENDING COMPLAINTS TO GJA AND MEDIA COMMISSION
The Ghana Journalists Association and the National Media Commission are legitimate bodies mandated under our Constitution to deal with such infractions by the media and apply sanctions accordingly. Therefore, what the traditional authorities ought to have done was to refer their complaints or grievances to these two accredited bodies to handle the issues and not to take the laws into their own hands and apply what is not feasible and authorised by law.
The traditional authorities should know that they cannot operate effectively without the cooperation from the media. If the media decide to place a total ban on the activities of traditional leaders in this country, by refusing to cover their events and other programmes, where would they stand? Like I said earlier, chiefs and the media, are partners in development and progress and that is why the two institutions must work in tandem to achieve this noble objective of forging ahead.
MEDIA PRACTITIONERS SHOULD BEHAVE RESPONSIBLY
While I am on this topic, it is important to advise my fellow journalists, radio presenters and other media practitioners to behave well and responsibly and also to always accord the chieftaincy institution the necessary due respect,for peace to prevail in this country. Let us also avoid what can be termed as, “Gutter Journalism” which connotes sensationalism, poorly written articles which cater for vulgar tastes, as well as stories and articles meant to malign people unduly. That is not the ethics of the profession and we must avoid those habits. The radio presenters and television anchors, must also not use their airwaves or frequencies to insult and attack people, especially Chiefs, without any justifiable reasons. Let us bear in mind that the media serve as tools for development and destruction as well. As such, we should use the power we wield to serve in the best interest of our dear country and not for any destructive purposes.
By Charles Neequaye
Contact email/WhatsApp of author:
0277753946/0248933366
Features
International character of Ghanaman and more

The average modern Gold Coaster born and bred in Sikaman is an adventurous creature. Go to any part of the world and you’ll find Ghanaman diligently slugging it out either in the snow or in hot sweltering weather, earning a decent living.
Go to Guinea and see Ghanaman in the garb of a herbalist, curing the sick of various ailments. He makes the Guinean understand that not all diseases are caused by James Lucifer alias Jimmy Satan. On the contrary, most diseases are caused by kooko which can even attack the human nose and turn it upside down.
That kooko is also the cause of poverty and the internal bleeding of personal back-pocket economies. And that kooko can be cured using the chemistry underlying Sikaman herbal medicine which has been blessed by the gods of Larteh.
And before Ghanaman starts dispensing his herbal concoctions, he must attract the passing crowd with some Sıkaman-originated choreography, akin to a combination of adowa and agbadza, such that the dancer can easily dislocate a shoulder and start crying for his mother.
When the crowd is enough to form a quorum, Ghanaman must perform magic as a side-attraction, and proceed to sell his drugs. The drugs are genuinely made from potent herbs which the Pharmacy Board of Sikaman says it has no confidence in. Believe me, Ghanaian herbalists are practising in neighbouring countries like Guinea, Cote d’Ivoire, Sierra Leone and Benin, while we are discouraging them from practising in Sikaman.
Go to Las Palmas and see Ghanaman as a fisherman. He sails on Korean-owned boats and is forced to eat garlic and raw tuna for radiant health. The garlic is also supposed to protect him against witches. But sometimes, he is not good bedfellows with some Korean crew members, and once in a while a fight breaks out.
The typical Korean is a Kung Fu expert and before displaying a golden dragon data. He must first terrify Ghanaman with a Korean dance which consists of wild arms and leg throwing. But Ghanaman is usually not daunted. Why has he been eating cancer kenkey all years without developing cancer? It mean is a superhuman capable of countering Kun fu side-kicks to the ribs.
Anyhow Ghanaman’s most potent arsenal lies in his fists. If he is a southpaw, it mean left fist is probably insured and can cause damage. When Ghanaman lands a cassava blow and it lands on a Korean chest, it has the effect of a cruise missile. If there is no ceasefire a funeral cannot be ruled out.
Greenland
Go to Alaska and find Ghanaman there. Greenland, Iceland, Brazil, Argentina, Madagascar, everywhere and you’ll find him. He has become an international citizen and is generally lauded for his hardwork, sincerity and honesty.
However, some bad nuts are also condemned and despised.
The world and all its parts and corners are for the human race, and anyone can choose to live anywhere and earn a decent living so long as he doesn’t misconduct himself or become a social misfit and a law unto himself.
Sıkaman for instance accepts foreigners, and we are so liberal that people just come in through our borders and we welcome them with the best palmwine in town and goat light soup. Who cares about passports and visas? Our hospitality is, as it were legendary.
So we have Liberians, Nigerians, Sierra Leoneans, Togolese, Europeans, Americans, Scandinavians and Koreans in Sikaman. And some of them have misinterpreted our overzealous accommodation to mean “foolishness” and are misconducting themselves.
The newspapers carry stories of some unscrupulous Nigerians stealing, defrauding and collaborating with their Sikaman counterparts to rob people. You’ll find some good and law-abiding Liberians around but some other Liberians are in the business of fraud, robbery, money printing, money doubling, anything criminal.
Ghanaian hospitality can no longer be extended to such people. I do not think Ghanaians will be treated kindly either, when they misbehave anywhere in the world. Those who come from outside with the intention of bringing down their evil deeds and to practise them here professionally must be getting ready because Ghanaians are getting fed up with the menace.
These days, you’ll find strange people following you as soon as you emerge from a bank. If you are not careful, they’ll wrestle your briefcase from you and speed away in a waiting taxi.
Someone was just saying that many foreign criminals are flocking to Ghana because in their countries, they are enable to operate either because they are being looked for by the police for offences committed or fear instant justice at the hands of mobs. Ghanaians, it is said, are humanitarian in dealing with criminals.
Well, in some African countries, a thief who is being chased runs directly to the police station in his own interest and begs the officer at the counter to lock him up. Otherwise he’ll be lynched or be burnt to death. In Ghana, it is the opposite. The thieves run far away from the cop stations.
The criminals must reform and stay peacefully in Sikaman or quit. No court case!
This article was first published on Saturday September 5, 1998
Features
The architecture of existence: How we live and die
The human condition is defined by two absolute, biological bookends: the commencement of complex cellular animation and its ultimate, irreversible cessation.
For centuries, medicine treated life and death as strictly separate states. Today, modern pathology and molecular biology reveal a more profound truth: the mechanisms that allow us to live are the exact same mechanisms that dictate how we die.
Understanding this relationship is no longer just a philosophical pursuit. It is a clinical necessity for managing public health in the 21st century.
Part I: How we live – The mechanics of animation
At its core, biological life is a continuous, high-stakes battle against entropy (the natural tendency of systems to degrade into disorder). To maintain form, consciousness, and function, the human body relies on three fundamental pillars:
1. Cellular respiration and energy production
Every second of human life is powered by the conversion of oxygen and glucose into Adenosine Triphosphate (ATP), the universal energy currency of our cells. This process occurs within the mitochondria.
Without a constant supply of ATP, the microscopic pumps that maintain electrical gradients across our cell membranes fail, causing cellular collapse within minutes.
2. Homeostasis: The balancing act
To survive, the internal environment of the body must remain incredibly stable, regardless of external chaos. This balancing act, known as homeostasis, regulates:
Blood pH: Strictly maintained between 7.35 and 7.45.
Core Temperature: Ideally kept around 37°C (98.6°F).
Electrolyte Balance: Precise ratios of sodium, potassium, and calcium that allow nerves to fire and muscles to contract.
3. The Autonomic Nervous System (ANS)
The ANS acts as the invisible conductor of life, split into two complementary branches:
Part II: How we die – The path of cessation
Death is rarely a singular event; it is a progressive biological cascade. Whether caused by old age, chronic illness, or sudden trauma, the final pathways of mortality generally follow a predictable trajectory.
1. The cellular horizon: Senescence and Apoptosis
Every time a human cell divides, the protective caps at the ends of its chromosomes-telomeres-shorten. Eventually, telomeres become so depleted that the cell can no longer divide safely. It enters senescence (a state of permanent arrest) or triggers apoptosis (programmed cell death). This gradual, systemic loss of cellular renewal is the underlying engine of aging.
2. The clinical cascade of somatic death
When the body can no longer maintain homeostasis, somatic death (the death of the organism as a whole) begins. This occurs in a distinct sequence:
1
Clinical Death
Zero to four minutes
The heart stops pumping blood, and respiration ceases. While breathing and circulation have ended, the body’s tissues still contain residual oxygen and cellular energy reserves. At this stage, resuscitation is often still possible.
2
Brain Death (Infarction)
Four to six minutes
Deprived of fresh oxygenated blood, the brain’s highly sensitive neurons begin to starve. Lacking ATP, the brain cells lose their electrical charge, swell, and begin to burst. Permanent, irreversible neurological damage occurs within minutes.
3
Biological Death
Hours to days
The organs fail entirely. Without central control or blood flow, individual cells throughout the body consume their final energy reserves. Enzymes that once aided digestion begin to break down the body’s own tissues from the inside out, a process known as autolysis.
Part III: The modern collision of life and death
In the modern era, the boundary between how we live and how we die has blurred. Historically, humanity died primarily from infectious diseases and acute trauma. Today, global mortality is dominated by non-communicable, chronic lifestyle diseases.
Modern Pathology: How we live (the cause) how we die (the result)
Cardiovascular disease, chronic stress, poor diet, and lack of sleep keep the sympathetic nervous system hyper-activated, damaging blood vessels .Occlusion of coronary arteries leads to myocardial infarction (heart attack) or ischemic stroke.
Metabolic syndrome over nutrition and physical inactivity overwhelm cellular mitochondria, leading to systemic insulin resistance. Multi-organ failure, chronic kidney disease, and severe vascular complications.
Neurodegenerative Disorders Chronic systemic inflammation and sleep deprivation prevent the brain from clearing metabolic waste. Gradual loss of synaptic connections, leading to dementia and the eventual loss of basic autonomic functions.
Conclusion: The unified theory of health
Ultimately, how we live directly shapes the path of how we die. The micro-choices of daily existence-how we manage emotional stress, the quality of our rest, our communal connections, and our nutrition-either preserve the integrity of our homeostatic systems or accelerate their decline.
True medical advancement is shifting away from merely extending the final, frail stages of biological death. Instead, the focus is turning toward optimising our living years-ensuring that the intricate, beautiful machinery of human animation runs smoothly until its natural, quiet conclusion.
By Robert Ekow Grimmond-Thompson




