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Fasting, health and the stomach

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The human stomach is an adjust­able compartment of elastic quality. It expands and contrasts depending on factors, natural or arti­ficial. For example, it is natural for a middle-aged man to develop pot-belly, but artificial for a three-year-old to develop same.

In the case of the three-year kid, such wonderful stomach may contain a thousand and one worms, each of them vying for alimentary superiority. Or, it may be a product of a disease that has gained official and unofficial recognition in Third World countries – Kwashiokor.

All things being equal, however, a person’s stomach may grow either pos­itively or negatively depending on his political ambitions, economic circum­stances, alcoholic potential or religious inclination.

The reader will agree with me that the year 1990 has brought about a coincidence of religious events. While Muslims were engaged in their religious exercise of prayer and fasting, Chris­tians on the other hand were seriously engrossed in eating and drinking to celebrate the Easter.

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Anyhow, there is nothing of con­sequence since both Christians and Muslims fast at one time or the other. Fasting as a religious practice is a gateway towards spiritual growth and development, and most religions con­sider it as such. It is supposed to draw one nearer to God; in fact, to make it possible for one to spiritually wine and dine with the Lord at the Royal table. After such divine buffet dinner, the diner’s soul becomes pure, free from sin, and eligible for a passport to heav­en without a visa.

Fasting, however, does more than merely making the spirit a visa-free sojourner in God’s abode. Fasting has good effects on the human being since it has excellent physiological tonic on a body which eats, digests and assimi­lates every kind of food without going on annual leave.

In a rather feeble attempt to become a born-again sometime in the 1980s, I had occasion to taste of the sweetness and bitterness of fasting. I was to fast for three days during which I was supposed to pray for my sins. Before I began the fast, I had to weigh a considerable number of factors under the guise of a feasibility study in order to forecast whether I would faint mid-way, develop hernia alongside, or woefully fail the test of a religious hun­ger-strike.

As such, I had to consider the durability of my will-power, the threshold of my appetite and whether I had enough blood and vitamins in my system to see me through three days of stomach palaver.

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I began on a Friday morning in high spirits. By noon I was

already tired and gustatorily sane to continue this self-persecution but I керt reading Bible verses and got lost in the aura of their power, as the Holy Spirit urged me on.

However, at three o’clock (stan­dard time) I was dead hungry. Fact is that, for over 20 good years I’d never fasted for even half a day. During every single day of these years, I constantly digested breast milk, lactogen koko, ice-cream, koose, banku and okro soup, yoke gari, waakye with diarrhoea pepper and whatever.

And just overnight, I was compelled to suspend this useful biological con­tinuity and go without food for three days.

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The first day came to pass quite fine except for a rather sleepless night. On the second day I felt no hunger till 2.00 pm when I encountered the real test. A woman was carrying her waakye and stew to the market when like a radar, my nose tracked down the delicious aroma coming from the stew, I salivat­ed like a hungry Royal dog but began reciting the Lord’s Prayer immediately.

Had it not been for the Lord’s Prayer, I would have shouted for the waakye seller to trot to my end. I would have ordered her: “Maame, tear me waakye 80, meat 70, all mak­ing 150. Add more pepper because my uncle Kofi Jogolo says pepper is good for the acts on waist. “

The third day was quite eventful. I had reduced in weight and found it prudent to stay in the bedroom to avoid unnecessary questions about my almost disjointed frame. I was so light that if there had been a hurricane, I would have been carried away to Vene­zuela without travelling documents.

On this third day, I was tempt­ed, perhaps more than Jesus Christ was after 40 days of fast­ing. Immediately I came out of my study room to sit under a shady tree, a banana seller to whom I was a long faithful custom­er materialised before me with fresh, juicy lobes of her ware.

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“How much should I give you,” she asked me as usual “I’ve already eaten,” replied tersely, “But you look hungry, and your lips are dry. If you don’t have money, no problem. I’ll come for it tomorrow, how much groundnuts should I add?” “Fact is that, Madam, I’ve eaten, Come tomorrow and I’ll buy everything for you,” I said, for it is a religious impro­priety to reveal that you are fasting.

She looked at me carefully and shrugged. Before I realised it, she had hobbled away.

Not long thereafter, sellers came perambulating my territory, I now be­gan reciting Psalm 23 as they enticed me with jollof rice, sugar-bread, boiled eggs, goat-khebab, and apapransa, among others. By 5:30pm, I decided to sign an accord with the devil to relieve my stomach of its palaver. For, the final lapse of 30 minutes was more than a century to me. Eventually, the ‘centu­ry’ came to pass as the devil beat its wings and soared away after losing the battle. That ended my ordeal.

Then I thought I could break the fast with a hundred oranges and five kilos of banana, but I was disappoint­ed. I could take two oranges only and no banana at all. I hear someone broke a two- week fast with fufu and thick palmnut soup with crabs and doctor-fish, and was immediately allocated some space at the nearest cemetery.

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Dear reader, the three-day fast did me a lot of good than harm. When I resumed my normal course of eating, I felt very healthy and I was energetic, walked with springy steps and was al­most ready to train to become a boxer. I was full of energy and experienced free bowels. Quite expectantly, my girlfriend said I looked more handsome.

Truth is, fasting has more than mere spiritual value. The body needs to be rejuvenated by exercise, continence and self-denial. Over indulgence short­ens your life.

Every medical authority will advise a full-day fasting once a month for buoyant health. Some illnesses can be cured by a period of fasting. The hu­man system is cleansed by fasting, and the most healthy-individuals are those who endeavour to do without food at periodic intervals. Fasting needn’t be only a religious duty.

And it is always healthful to be disciplined in one way or the other to ensure a healthy body. For your HEALTH is your WEALTH

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This article was first published on Saturday April 28, 1990

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International character of Ghanaman and more

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Ghanaians can be found in every part of the world

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.

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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.

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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.

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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.

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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!

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This article was first published on Saturday September 5, 1998

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The architecture of existence: How we live and die

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​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

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​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.

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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).

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​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

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​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

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​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

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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

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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

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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)

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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

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​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

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