Features
Ghana: Homosexuals becoming ‘endangered species’?
Just last Monday night, 18th October, 2021, two suspected Lesbian, Gay, Bisexual, Transgender, Queer and Intersex (LGBTQI+) practitioners were reportedly beaten to death in Tamale when they were “caught red-handed in the act.”
Reportedly, the angry mob who allegedly lynched the two suspected LGBTQI+ practitioners also severely assaulted two other suspects who were later “carried” to the police station by sympathetic eye-witnesses.
The four suspected LGBTQI+ practitioners were allegedly “caught in the act” behind the offices of GBC-Radio Savannah in Tamale.
Kwasi Prempeh, CDD
(anti- ‘HOMO BILL’)
of the ‘HOMO BILL’)
Reportedly, the “acts” of the four suspects, all male, attracted some Volta River Authority (VRA) workers in the area, who raised an alarm, thus, attracting a huge crowd to the scene.
The four LGBTQI+ suspects were said to be stark-naked and ‘doing their own thing’ in an uncompleted building when they were stumbled upon by the VRA staff who were working behind the offices of GBC-Radio Savannah.
Reporting the incident on Rainbow FM (87.5) , Prince Kwame Tamakloe said that the Crime Officer at the police station, Deputy Superintendent of Police (DSP) Prosper Ananga, confirmed the story and advised residents in Tamale to desist from taking the law into their own hands.
He said, DSP Ananga, however, lamented that the activities of homosexuals had increased in the area.
Readers, taking a cue from what has just happened in Tamale and juxtaposing it with the raging national conversation on Ghana’s ‘Homosexual Bill’ currently before Parliament; can one comfortably predict that when the bill is passed into law, Ghana will be better-off?
The national debate on the ‘HOMO BILL’ is heating up . The Bill is yet to be passed. And already, two suspected homosexuals have been ‘sacrificed’ on the altar of ‘indecency’ and ‘tradition’. And the other two ‘lucky’ suspects are ‘licking their wounds in hell.’
The ‘HOMO BILL’ before Parliament is titled: Promotion of Proper Human Sexual Rights and Ghana’s Family Values Bill, 2021. And it prescribes stiffer punishment against homosexuality in the country.
The ‘HOMO BILL’ proscribes dissemination of ideas, images, and symbols of any kind that promotes homosexuality and prohibits support by an individual or organisation for a homosexual group in Ghana.
Eight Members of Parliament introduced the ‘HOMO BILL’ in Parliament in August 2021. The Bill imposes between five and 10 years imprisonment for violations.
Homosexual conduct is already criminalised by Ghana’s existing criminal laws.
Section 104 (1) (b) of Ghana’s Criminal Offences Act, 1960 (Act 29) abhors consensual same-sex intercourse and prohibits it.
Indeed, the only mode of sexual intercourse which does not offend Ghanaian law, is sexual intercourse through the vagina by penal penetration.
Really, currently, many Ghanaians strongly believe that the ‘HOMO BILL’ must be passed to strengthen the existing laws, so as to halt the emerging ‘modern colonisation’ of Africa via ‘rotten’ homosexual behaviours.
What then is homosexuality? It is a romantic attraction or sexual behaviour between members of same-sex or gender.
As a matter of fact, there exists a very strong opposition against the emerging LGBTQI+ community in Ghana. They include some religious institutions, traditional rulers and teacher unions. They strongly argue that homosexuality is not a RIGHTS issue and, therefore, support the ‘HOMO BILL’ in Parliament.
Just about 20 Ghanaian intellectuals and professionals are, however, vigorously expressing their disapproval of the Bill.
They contend that some of the provisions of the ‘HOMO BILL’ violate Ghana’s 1992 Constitution; particularly the chapter on Human Rights as spelt out in the Constitution.
An Afrobarometer survey conducted in 2014, however, indicated that over 90 per cent of Ghanaians are vehemently against homosexuality. And the outcome of the survey endorses the general belief of many Ghanaians about the nation’s family values.
“I dare say that in Ghana, any chief who gives shelter to any homosexual in any community, will be destooled without any notice,” a linquist who wants to remain anonymous, he said.
According to the linquist: “Ghanaian traditional gods strongly believe in ‘life’ and ‘procreation’, ” adding that “the gods vehemently abhor sexual activities of homosexuals; to the extent that it is a curse for homosexuals to be flaunting their activities on our sacred space.”
Joshua Ashun-Aikins, a political science student of the University of Cape Coast also says; “any political party in Ghana which will make a mistake by just promising to legalise the activities of LGBTQI+ in the country, will consign itself straight to the grave.
“Because Ghanaians will surely not vote for that political party to win power. Instead, the party will be mocked and tagged, ‘trumu-trumu’ party.”
Around the world, for instance, the legal status of polygamy, which is commonly practised in Africa, varies. Some countries outlaw, accept or encourage polygamy.
So, in the same way, homosexuality and same-sex behaviours may be outlawed, accepted or encouraged by certain countries across the globe.
From the foregoing, therefore, would the passage of the ‘HOMO BILL’ into law, strengthen the hands of its proponents to ‘terrorise’ homosexuals in the country? Or would such a law rather encourage homosexuals to tilt towards ‘ proper human and sexual rights’ and guide them to practise Ghana’s family values?
Readers, over to you now!!!
Contact email/ WhatsApp of author:
asmahfrankg@gmail.com (0505556179)
By G. Frank Asamah
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
