Features
Monsieur’s daughter —(Part 4)
Sarah and her two younger brothers attended Research School Complex, a fine school run by the research institutions in the Eastern Region. A brilliant child, she enjoyed school, and was always around the top of her class.
She loved her parents. Her mother made sure they lacked nothing. Her father was the easy going type. He was generally good to them, but he hardly spent much time at home. Her major problem was her parents’ continuous quarrels.
During those sessions, the children would recoil in front of the TV in their room till they fell asleep. Very often, they would wake up to hear them quarrelling. Up till she reached junior high, she and her siblings managed to live with the situation. But later on she would hear them exchange threats and insults which confused and scared her.
‘You are a useless man. You are lazy and incompetent at work. Your boss says he’s tired of complaining. He says if you don’t change you could lose your job’.
‘And you are a heartless and selfish woman. You only care about money and yourself. Why should you go and discuss me with my boss? ‘
‘You dare call me heartless and selfish, when I feed and clothe you and your children? You lazy man. Can you survive for a month if I don’t feed you? When was the last time you took care of any of your children’s expenses, school fees, food, clothing or books?’
‘At the very least I provided you with a home and respectability. Without me you would be living in shame. You would have been exposed for who you really are’.
‘If you dare repeat that brainless sentence, I will teach you a lesson you would never forget’.
‘There you go. Threats! Threats! Why are you always threatening me?’
‘I asked you to repeat that stupid statement once, and see what happens’.
‘Okay. I’m sorry. Look, this is not good for the kids. I’m going to town. Will be right back’. With that he dashed out of the door, into his car and noisily sped off.
Although Sarah usually excelled in academics, the turmoil at home was having an impact on her. The teachers noticed that she was withdrawn, and would sometimes break into tears with little or no provocation.
Ms Odame, an elderly English teacher, took an interest in her and, after Sarah had told her about the problems she was facing at home, spent any free time she got encouraging her. She realised that there was a deep seated problem behind the symptoms she was displaying. One morning, she took her out for lunch, and asked her the hard question.
‘Sarah, for some time now, I’ve been trying to encourage you, because you are a brilliant girl, even though you may be facing a few problems at home. Now Sarah, I want to do my best to help you, but I want you to try and tell me exactly what the problem is at home, and I will do my best to help you. I promise you that I won’t discuss this with your parents’. Without much hesitation she unburdened herself of the load she had been carrying.
‘My parents are always quarrelling. Most of the time it is about money. Mummy keeps saying that Daddy doesn’t give her money, but spends his money on going out with friends and girls.
She also says that he is not serious with his work, so he’s not gaining any promotion. But Daddy sometimes says something which infuriates Mummy. He says he has kept her secret and given her respect, so she should stop disturbing her.
Mummy would then say that the whole issue was Daddy’s making, that if she mentioned it again she would move us out and leave him destitute. He would usually get scared, and apologised. There would be peace for some time, then it would happen again’.
‘I see. I see. Now, Sarah, I want you to trust me on this. I will do my best to help you. Do your best not to dwell on this. Come to me whenever you need any help, but we will solve the problem very soon’.
Through her enquiries, she learnt that Madam Gladys Ababio taught for a while at Aboso Senior High School. She made further enquiries at the GES, and learnt that the current headmaster of the school had been teaching there for close to twenty years. She called him and booked an appointment, explaining that she wanted to make an enquiry about an issue that would help a student of hers who was currently troubled.
‘Thanks for agreeing to see me’, she said after she had been welcomed with a snack. ‘I will go straight to the point. I have a student in JHS three, a girl. She’s brilliant, but she’s troubled at home. She confided in me that her parents have been quarrelling continually, and they seem to be hiding a secret. The mother was a catering teacher here in this school’.
‘I believe I have your assurance that you will handle this information with care, since it concerns a minor’.
‘You have my fullest assurance, madam
‘.
‘You are talking about Gladys and David, who were my colleagues. I know them, very well. They separated soon after marrying, and Gladys married one Simon. David was a very popular French teacher. In fact, the school’s playground is named after him.
He left for Germany as soon as the marriage broke down. He’s back, doing big business. He has been doing a lot for the school, but he prefers not to be given any publicity.
Now, let me come to the main issue that has brought you here from Koforidua. Not long after David had married Gladys and was living with her, Simon appeared from America, and spent some time in a hotel with her.
This happened again some months later. David got wind of this, and decided to end the marriage and leave town. Gladys and her relatives begged and begged, but he wouldn’t budge. Then, obviously with the intent of punishing him for rejecting her, Gladys came out and told Monsieur that the baby, Sarah, was not his. Indeed, she had told him that she would teach him a lesson.
David was shattered, but his parents advised him not to fight Gladys over the issue, because she was quite strong-headed. They told him that the child would come back to him eventually, if she was truly his. So he left town. And Simon married Gladys.
‘I see. So Sarah is not Simon’s child’.
‘No way. Listen, Sarah was conceived before Simon appeared from nowhere. This was known to everyone at Aboso, because David was very popular, a great guy. I don’t know how Gladys can live with herself, after what she did’.
‘I don’t know how to thank you. I will go back and do my best for the child, without causing much trouble’.
By Ekow de Heer
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
