Features
Is Aŋlɔ State under siege?
Torgbui-Sri-III
I might not have been born in my hometown of Anyako, but I spent 15 solid years from 1957 in the Aŋlɔ State attending basic and secondary schools.
During this period I learned the Ewe language and literature, our sojourn to our current location from the present Benue State of Nigeria through Ketu (also in Nigeria), Ŋɔtsie and Tsevie.
I know my people would have still gone west, crossing the Volta river, but for the advanced age of the great Torgbui Wenya who, after having led his people through thick and thin, felt he was too advanced in age to continue further. Every Aŋlɔ worth their heritage knows how their new identity came about and Aŋlɔgā (Anloga) became its capital.
As a student at Zion College at Aŋlɔgā I took the trouble to visit the historical sites that I learned about in Middle School. I saw myself living through our history as a people and tribe.
Not only that; I felt a deep sense of belonging. It confirmed my understanding of our communality and responsibility towards one another, fierce honesty and abhorrence of evil.
I knew also that only the Bate and Adzovia clans could ascend the throne as Awoamefia, the Overlord of the Aŋlɔ State. Coming from the Liké Clan disqualifies me to ever become the Awoamefia. But thankfully, I come from the Royal Akornu House of Anyako.
All that I have seen captured in our historical narrative is that Torgbui Wenya anointed and installed his nephew (his sister’s son) as Awoamefia Torgbui Sri. But the narratives do not tell us why Torgbui Wenya chose his nephew over others in spite of the Dogbo (that’s who they were) custom of patrilineal inheritance.
Some analysts say Torgbui Wenya saw greater leadership qualities in his nephew than any other person who could be a candidate. Of course, this is not new in human history.
So, our great leader and founder of the Aŋlɔ State, issued this as an edict that has been with the Aŋlɔ State till date. As Dutɔ (custodian of the land) he became kingmaker. This was his prerogative.
In fact, Amega Wenya’s nephew Fuiga Kponoe, was the Prince and heir apparent of the Tado Ewe when he ran away with the Stool to join his maternal uncle Wenya and the Dogbo Eυe in Ŋɔtsie. This proclaiming him was a master stroke that united the hitherto separated Tado and Dogbo Eυe into one monolith in Ŋɔtsie.
There is no recorded challenge to Torgbui Wenya’s decision and the people of Aŋlɔ have lived with this for centuries. As a result, we have had the following Awoamefia:
1. Torgbui Sri I (1468-1504);
2. Torgbui Adeladza I (1504-1524);
3. Torgbui Zanyedo I (1525-1538);
4. Torgbui Akotsui I (1540-1568);
5. Torgbui Ŋditsi I (1568-1594);
6. Torgbui Adzanu I (1595-1630);
7. Torgbui Agodomatu I (1631-1660);
8. Torgbui Agodeha I (1661-1685) and
9. Torgbui Aholu Nunya I (1686-1725).
They were followed by
10. Torgbui Atsia I (1726-1776);
11. Torgbui Atsiasa I (1784-1810);
12. Torgbui Letsa Gbagba I (1810- 1840);
13. Torgbui Amedor Kpegla I (1849- 1906);
14. Torgbui Sri II (1906-1956) and
15. Torgbui Adeladza II (1957-1997).
The Awadada (Warlord) Torgbui Agbesi Awusu II acted as Awoamefia from 1997 till the current Awoamefia Torgbui Sri III was installed in 2011 as the 16th Awoamefia of Aŋlɔ.
As stated earlier, the succession process that brought in the current Awoamefia was as murky as it was confusing, especially for those of us not within the Bate and Adzovia Clans. Until very recently, when someone was purporting to be Torgbui Wenya III, there had been a relative quiet in Aŋlɔ.
Actually, the succession of the current Awoamefia was due mainly to opportunism and greed within the Adzovia Clan, which disunity has gravely affected effective Traditional governance in Aŋlɔ.
From the listed succession of Awoamefia, one could deduce that nothing has ever been heard of a Torgbui Wenya as Dutɔ of Aŋlɔ aside of the great founder of the Aŋlɔ State and dynasty, Dutɔ Wenya who anointed and installed his nephew as Awoamefia.
It is difficult to understand why someone would pop up and lay claim to a position not recognised as having been part of our recent traditional norms and practice, unless the claimant has an agenda only he and his handlers (if there are any) know. Personally, I suspect political paymasters whose avowed aim is to divide and rule the people.
Assuming, without admitting, that it was wrong for the great Torgbui Wenya to install his nephew as Awoamefia, do we rise up after almost five hundred years to want to right the wrong? If this were allowable, should there not be a process or template for such? Have these been followed or this so-called Torgbui Wenya III is only an attention seeker bent on destroying the Aŋlɔ State?
Aŋlɔ has gone through turbulent times and this is an inauspicious moment to sew any seed of disunity among the people. Already, political chicanery has been deployed to decimate the Aŋlɔ unity by carving out and creating paramountcies to stand on their own. We should not tolerate any malicious attempt to destroy us further by selfseekers or those dancing to the tunes of self-serving characters.
The paramountcies thus created must follow the example and time tested practice of Asanteman where all Asante paramountcies owe allegiance and deference to the Asantehene. Sadly, the current Awoamefia does not seem to want to exert his authority in this regard.
I must point out that our traditional rulers have held this country together more than any politicians have ever attempted to. Indeed, politicians benefit from our disunity as different tribal groups than they will admit to. This is why it is dangerous to want to sew disaffection in any of our traditional areas.
Now, the Ministry of Chieftaincy Affairs has written to the Dutɔ Wenya III to desist from carrying himself as such. Methinks that should have put paid to the activities of this fellow, but he fired back at the Ministry as if it does not know what it is about.
As I write, the Accra High Court is to sit on a case of one injunction or another on the celebration of this year’s Hogbezā. I am careful not to dwell on the legalities as I am not a lawyer. My understanding is that the fellow holding himself as Dutɔ is a lawyer.
I have watched video clips of some young women of Aŋlɔ lambasting the people involved in this Chieftaincy saga. Their contention is that it is a needless exercise for grown men to squabble over who has traditional authority while Aŋlɔ wallows in abject underdevelopment and poverty.
Much as their concerns make a lot of sense, it must be borne thoroughly in mind that a harmonious traditional area gives assurance to investors in development and commercial projects. It is timely, though, to call for sane minds so the area can see development.
Personally, my take is that the weakness of the Awoamezi is the reason why Aŋlɔ has come to this. Court or no Court, methinks the invocation of the time-tested Great Oath of Aŋlɔ could settle this once and for all. If this will cleanse us of miscreants, usurpers and selfseekers, so be it. We have a tradition to keep and customs to uphold. Nothing should break our sanity as a people.
By Dr. Akofa K. Segbefia
Writer’s email address:
akofa45@yahoo.com
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
