Features
Humour in Ghana journalism
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CECIL, alias Lee of Community 3, Tema, and formerly of Vibe FM, has said he would recommend the Sikaman Palava’ column to hypertensives, that is, those suffering from high blood pressure. According to him, the column is a medical therapy and a perfect prescription for the afflicted.
Well, Lee might be right, because mails I receive from all over the world, courtesy of the Internet have also alluded to a calming effect of the column. Emails pour in from as far as the Philipines, are oiling my knuckles. I feel flattered.
I get mails from the Middle East, Canada, United States and some African countries. I often get amazed that playing with words on paper elicits such profound interest in my readers. I thank my readers for the recognition and acknowledgement.
However, I am not alone in this game of humour peddling. Oldboy Professor Kwesi Yankah who has been a great inspiration is one personality whose word juggling has illuminated the pages of newspapers, right from the Abonsam Fireman days. His pen is still dripping of humour.
Where is Ivan Dornu Adjokatcher, the ex-darling of THE MIRROR? Full of wit, he ran a column that had quite a following. One day he met me and I told him he was crazy if not, then he was downright mad.
Ivan went and edited a private newspaper and had a brush with the owner. He left. He sent me a postcard from the United States. Very good pals we’ve always been. He needs to return to the fold.
Now, Ghana journalism would have been tasteless without writers of humour, those who see the interesting side of serious issues.
Nigerian humorists are great and some of their writers have really made all the difference in the newspaper industry, with their amazing paper industry sense of humour.
Many of them studied journalism in Ghana with our folks here and went on to carve niches for themselves. Nigerians have a good sense of humour and this is exemplified in their drama and writings.
Read Chukwemeka Ike and Elechi Amadi and you’ll be getting the drift. Even Wole Soyinka (Nobel prize winner for literature) whom I sometimes consider overly stiff and pedantic, exudes a unique kind of humour in his plays.
In Ghana, aside Amu Djokoto’s “The Strange Man’ which spots many faces of humour and Atukwel Okai whose poetry induces some mirth, the literati have generally gone dry of humour.
Any good piece of writing must either be poetry or prose must either be highly intellectual, controversial or humorous. Ghanaian writers should take up the challenge and publishers should offer the platform for the expression of various genres of penmanship.
Every publisher in Ghana is doing only school books. Is all that publishing is about? Only a few like Woeli and Holiano are doing something else.
In Ghana broadcasting, there are great touches of humour worth reading. Foremost is Kwame Sefa Kayi who gave Radio Gold a great and left to pitch camp with Peace FM.
He hosts a very explosive morning Kokrokoo programme that could blow through the roof tops if it is not tempered with humour. When you have guys like Kwaku Baako Junior, Kwesi Pratt (also Junior?), Baby Ansaba and boxing supremo NDC titan, Ama Benyiwa-Doe, on the show, only a sense of humour can avert mayhem.
They are all nice fellows but when it comes to politics, I fear for Kwame’s jaws. I wonder how he survives day after day.
Kwame’s spontaneous burst of humour once in a while does the programme a lot of good. No wonder his programme was last year adjudged Best CIMG Radio Programme.
Let’s not forget JOY FM’s Ato-Kwamena and of course Bola Ray also of Joy and “Music Music fame. They know what it takes to make others laugh. I hate to miss Ato during the newspaper review on Joy. I always have something to laugh about.
At least, you can laugh in Ghana even if you are not permitted to sneeze on Sundays and public holidays.
This article was first published on Saturday August 19, 2006
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THE QUR’AN FORBIDS RELIGIOUS PROVOCATION
There is a remarkable verse in the Qur’an which every Muslim preacher should memorise.
Allah says:
“And do not insult those they invoke besides Allah, lest they insult Allah in hostility without knowledge.” (Qur’an 6:108).
Think about this carefully.
Allah knows that the unbelievers worship false gods.
Yet Allah tells Muslims: Do not insult their objects of worship.
Why?
Because your speech may provoke an even greater offence.
This establishes a profound principle:
A Muslim must not fight religious provocation with religious provocation.
If someone insults what we hold sacred, we do not respond by insulting what they hold sacred.
If someone attacks Islam, we defend Islam with knowledge.
If someone misrepresents Muhammad (pbuh), we explain who is Muhammad to him.
If someone lies about Islam, we answer with truth and knowledge.
We do not allow another person’s bad behaviour to dictate our own morality.
LOOK AT MUHAMMAD (PBUH) — HE WAS INSULTED BEFORE WE WERE
Servant of Allah,
Sometimes we speak as though the Prophet (pbuh) lived in a world where everyone respected him.
No.
He was mocked and insulted. Quran 37:36, Quran 15:6
He was called a liar, magician, and a mad man. Quran 51:52, Quran 17:47
He was ridiculed. Quran 6:10
His followers were tortured, and some were killed. Quran 85:8-10
He himself was persecuted, leading to his migration to Madina.
Yet he remained the Messenger of Allah.
Allah said:
“Indeed, we know that your heart is distressed by what they say.” (Qur’an 15:97)
Allah acknowledged the Prophet’s pain.
Islam does not say that insults do not hurt. They hurt.
But the question is: What do you do with the pain?
THE DAY OF TA’IF: WHEN THE PROPHET (PBUH) COULD HAVE CHOSEN
REVENGE
One of the most powerful examples is the journey of the Prophet (pbuh) to Ta’if.
He went seeking support for his message.
Instead, the people rejected him and incited their children and others against him.
He was chased.
He was insulted.
He was struck with stones until his feet bled.
He was physically and emotionally exhausted.
Then the Angel of the Mountains came to him.
The two angels offered to crush the people of Ta’if between the mountains.
The Prophet (pbuh) could have said: “Do it.”
But he did not.
Instead, he hoped that Allah would bring from their descendants people who would worship Him.
This account is recorded in the authentic hadith literature, including Sahih Muslim (Muslim, 1795).
What a lesson!
The Prophet (pbuh) had suffered injustice.
But he did not turn his pain into indiscriminate revenge.
He saw beyond the offender.
He saw the possibility of tomorrow.
And this is one of the greatest characteristics of prophetic leadership:
The Prophet (pbuh) did not merely ask, “What punishment does this person deserve?”
He also asked, in effect: “What can this person become?”
THE PROPHET IN MADINAH: LEADER OF A DIVERSE SOCIETY
When Muhammad (pbuh) migrated to Madinah, he did not enter an empty city.
Madinah contained different communities, including Muslims and Jews, and there were also Christians who interacted with the Muslim community.
The Prophet became the political and communal leader of Madinah.
The Sahifah (A Covenant) of Madinah, preserved in the early sīrah (Prophet’s biography) tradition, established arrangements concerning mutual obligations, security, justice and relations among the communities of the city.
This is important:
The Prophet did not build Madinah by teaching Muslims to hate everyone who was not Muslim.
He built a society governed by covenant, responsibility and justice.
Allah says:
“Allah does not forbid you from being kind and just to those who have neither fought you because of your religion nor driven you from your homes. Indeed, Allah loves those who act justly.” (Qur’an 60:8)
This is not weakness.
This is Islam.
THE PROPHET DEALT WITH JEWS IN MADINAH
‘A’ishah (Wife of the Prophet) narrated that the Prophet (pbuh) bought food from a Jewish man on credit and gave him his iron armour as collateral.
“The Prophet purchased food from a Jew on credit and mortgaged his iron armour to him.” (Sahih al-Bukhari, 2068)
Think about it.
This was Muhammad.
The Messenger of Allah.
Yet he conducted lawful commercial dealings with a Jewish citizen.
He did not say: “He is not a Muslim, therefore I cannot deal with him.”
No.
Islam gave him a relationship governed by justice and trust.
Jabir رضيهللاعنه narrated:
“A funeral procession passed before us and the Prophet (pbuh) stood up, and we stood with him. We said, ‘O Messenger of Allah, it is the funeral of a Jew.’ He said: ‘When you see a funeral procession, stand.’” (Sahih al-Bukhari, 1311)
Another narration records his response: “Is it not a soul?” (Sahih al-Bukhari, 1312–1313)
What kind of heart did Muhammad (pbuh) possess?
A heart that recognised human dignity even in death.
THE PROPHET AND THE CHRISTIANS OF NAJRAN
The Prophet also received the Christian delegation of Najran.
They disagreed with him theologically.
Yet when they requested a trustworthy person, he did not choose someone because of hatred.
He selected Abu ‘Ubaydah ibn al-Jarrah.
The Prophet said:
“I shall send with you a man who is truly trustworthy.”
He then appointed Abu ‘Ubaydah.
This is authentically reported in Sahih al-Bukhari 4380–4381.
Notice something profound:
The Prophet could disagree with people without becoming dishonest toward them.
That is the standard we need today.
The author is the chief Imam of Katamanso Municipal and Certified Counsellor and Governance Expert.
Public awareness campaigns have successfully cast breast cancer into the global spotlight, typically framed through a uniform lens of pink ribbons, early detection drives, and triumphant stories of survival. While these initiatives have driven vital mammography compliance and research funding, they often perpetuate a sanitised narrative. Beneath the polished public messaging lie complex, less-discussed clinical realities and emotional burdens that patients, families, and healthcare providers must navigate long after the initial medical milestones have passed.
1. The myth of the clean ending (The Post-Treatment Cliff)
A prevalent cultural assumption is that a breast cancer diagnosis is a discrete, finite event: a patient receives a diagnosis, undergoes surgery and treatment, rings a victory bell, and returns entirely to their former life.
The reality of chronic survivorship: For many individuals, active treatment is merely the first grueling chapter. Once daily hospital visits cease and hair begins to regrow, patients frequently encounter what clinicians call the “post-treatment cliff”-a sudden isolation where support structures fade, yet physical and psychological recovery is only beginning.
Lingering sequelae: Chronic fatigue, neurotoxicity (nerve tingling or numbness), lymphedema (painful swelling in the arm or chest wall), and cognitive shifts (colloquially termed “chemo brain”) often persist for years, permanently altering daily functioning and professional capacity.
2. Tumor heterogeneity and the limits of early detection
While screening mammograms save countless lives by catching tumors early, public messaging sometimes implies that finding a cancer early guarantees a straightforward cure. Modern oncology recognises that tumor biology is vastly more complex.
Aggressive Subtypes: Not all small tumors behave benignly. Aggressive molecular variants-such as Triple-Negative or high-grade HER2-positive breast cancers-can proliferate rapidly and shed microscopic cells into the bloodstream even when caught at a remarkably small size.
The metastatic reality: A subset of patients diagnosed with early-stage disease will experience a distant recurrence years later. Metastatic breast cancer (cancer that spreads to organs like the bones, liver, lungs, or brain) accounts for the vast majority of breast cancer mortality, yet it often receives a fraction of the nuanced public dialogue compared to localised diagnoses.
3. The Silent marathon of long-term maintenance
For the majority of breast cancer survivors whose tumors are hormone-receptor positive (ER+ or PR+), the conclusion of surgery and radiation does not mean the end of therapy.
Adjuvant endocrine therapy: Patients are frequently prescribed hormone-blocking medications-such as tamoxifen or aromatase inhibitors-to be taken daily for five to ten years.
The quality-of-life trade-off: These medications drastically reduce recurrence risks by starving potential stray cancer cells of estrogen, but they carry profound side effects. Joint stiffness, severe bone pain, accelerated osteoporosis, vasomotor symptoms (hot flashes), and mood disruptions can severely impact quality of life, leading some patients to discontinue therapy prematurely despite the oncological risks.
4. Overlooked populations: men and young adults
Cultural depictions of breast cancer overwhelmingly center on older women, leading to dangerous blind spots for minority demographics within the patient population.
Male breast cancer: Though accounting for less than one per cent of all diagnoses, men develop breast tissue and can contract the disease. Because awareness among men is exceptionally low, male patients often mistake early symptoms for minor skin or chest wall irritations, resulting in delayed diagnoses at more advanced stages.
The unique burden on young adults: Patients diagnosed under the age of 40 face distinct challenges, including navigating fertility preservation before toxic chemotherapy, managing career disruption during peak earning years, and dealing with more aggressive tumor biology alongside prolonged survivorship horizons.
5. Financial toxicity and systemic disparities
A diagnosis of breast cancer triggers an invisible secondary crisis: severe economic strain.
The cost of care: Even with comprehensive health insurance, out-of-pocket expenses for specialised imaging, genetic testing, reconstructive procedures, and ongoing prescription drugs can accumulate rapidly.
Disparities in outcomes: Socioeconomic status, geographic location, and systemic healthcare inequities heavily influence survival rates. Access to advanced clinical trials, genomic assays (like Oncotype DX), and top-tier multidisciplinary care remains unevenly distributed, creating a disparity where ZIP code can heavily dictate clinical prognosis.
ROBERT EKOW GRIMMOND-THOMPSON
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