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Mr. Big Stuff

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In 1971, American singer, Jean Knight, released her hit single, Mr. Big Stuff. The lyrics say in part: “Who do you think you are, Mr. Big Stuff; you’re never gonna get my love. Now, because you wear all those fancy clothes (oh yeah), and have a big fine car, oh yes you do now; do you think I can afford to give you my love (oh yeah)? You think you’re higher than every star above, Mr. Big Stuff! Who do you think you are, Mr. Big Stuff? You’re never gonna get my love ……’cause when I give my love, I want love in return (oh yeah), Now I know this is a lesson Mr. Big Stuff you haven’t learned. Mr. Big Stuff, tell me, who do you think you are?

The song speaks of an amorous relationship gone bad because the man gives himself some airs and graces after his social status improves. But it also describes the irritatingly abominable streak of egotism inherent in most Ghanaian politicians. Just as Mr. Big Stuff feels he is higher than every star, these officials think they are above the supreme law of the land (Constitution). Sometimes, they behave as proudly as Lucifer did. Yes, Lucifer wanted to establish his throne over and above God’s. And if you fail to pay obeisance to these megalomaniacs, their ego is bruised badly and they seek revenge by “changing your situation” using various tools, including transfers as we found out from events in Takoradi.

The aberration dates back to the days of yore. Ghanaian folklore relates the story of Krobo Edusei, one time, Minister of the Interior under Nkrumah’s administration. He paid a working visit to a certain region where a police officer had earned rave reviews for his sense of integrity and professionalism. But he courted the displeasure and disdain of some members of the ruling CPP in the area, peeved that he would not play ball with them when they broke the law, which they did often just as present-day political folk also do. So, they reported his “bad conduct” to Krobo Edusei.

At a durbar, the police officer was pointed out to the minister. While he addressed the people, Krobo Edusei said in the twi language: “Hei, Papa polisi, nea woy3 no nyina, mate. MekՉ sremu aba. M3ba no, naw’ayi mataade3 abobՉagu me hՉ.”This translates to: “Look here, policeman, I have heard all that you are doing here. I am travelling to the North. Put off my uniform and fold it nicely for me to pick it on my return,” suggesting he owned the police uniform. Of course, he was not going to come back anytime soon. It was a display of clout to publicly shame and threaten the policeman to stop “messing” with party people. Sounds familiar?

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In 2014, the then DCE of Ahafo Ano South in the Ashanti Region, Mr. Gabriel Barimah, threw a tantrum and stormed out of a programme after he overheard someone in the audience making an interjection while he was addressing a meeting attended by chiefs, government officials, health workers and some town folk, among others.

While the people were all ears for news beneficial to them, the DCE turned attention to himself, bragging, perhaps, in a veiled reference to someone he thought envied his office, that he, as the DCE, rather than somebody else, had been offered the platform to speak and grace the occasion. What did those effusions have to do with the programme? Someone not the least enthused about the speech, could not stomach the nonsense and shouted “Tweaa!” an interjection that can mean, “to hell with your statement.” In a fit of uncontrollable rage, Mr. Barimah demanded: “Who said tweaa?”

He stormed out of the programme, repeating questions like: “Are you my co-equal?” “Am I your friend?” “Why did you say tweaa?” Then, he returned momentarily and declared: “Take your programme. I am not talking again. I have handed my speech,” [sic]. Just because he was challenged, he childishly and impudently snubbed everybody at the meeting as if they did not exist. In his estimation, there was no one as important as himself. He was suspended but reinstated after some intervention by party members. What made him assume that in his jurisdiction, his word was law, or that he had a licence for autocracy? Mr. Big Stuff, who do you think you are?

The latest in the line of arrogant politicians competing for a dishonourable mention in the nation’s hall of shame, is the MCE of Sekondi-Takoradi, Mr Abdul-Mumin Issah. On Wednesday, February 2, he exhibited gross abuse of political power by spewing unprintable (words) against a police officer at a checkpoint, and even threatening to beat him to death if he dared him. The severity and bitterness of temper with which the mayor spoke showed a palpable demonstration of the presumed power and might of some political appointees in Ghana. The officer’s only crime was insisting that for orderliness to prevail at the checkpoint, the MCE’s vehicle should join the queue like any other to be properly cleared to move.

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This was after the mayor allegedly drove dangerously and carelessly while approaching the checkpoint at the Kwesimintsim cemetery in an attempt to drive past the queue. A police officer in charge of the operation, identified as Inspector Sarfo Andrews, detained him, and told him he had called for the patrol team to come and handle the matter. Mr. Issah went ballistic, breathing fire and brimstone, and insisting that as the MCE, he had the right to just drive past without submitting to any check, and that the police could not treat him like any other citizen. I do not know where he found it in the statute books that the police should recognise that a mayor is above the law. Mr. Big Stuff, who do you think you are?

An exchange of words ensued during which the MCE told the officer he was stupid, ugly and many more. “I will change your situation…I will send you to Enchi,” (that is, on transfer), as if that town were inhabited by beasts of prey. Unfazed by the MCE’s threats, Inspector Andrews called his bluff with accurate, intelligent reasoning that exposed the mayor’s scant capacity for scholarship, etiquette, and leadership as well as earn respect and commendation for the police. Those who charge the police officer with insubordination should not forget the Akan proverb: “S3 wone kraman di agoro a, Չtafrew’ano, to wit “If you play with a dog, it will definitely kiss your mouth.”What did you expect from the officer when the mayor displayed such brazen incivility towards him?

Meanwhile, President Akufo-Addo has swiftly suspended the MCE for his misconduct while the police have also processed him for court charged on three counts of assault of a public officer, offensive conduct conducive to breaches of the peace and disturbing the peace in a public place contrary to Sections 205, 207 and 298 respectively, of the Criminal and Other Offences Act of 1960, Act 29.

In another development, the youth of Enchi, aggrieved by the disparaging remark made against their town by Mr. Issah, are reported to have asked him to apologise and retract his statement or face further action. But, rather unashamedly, the embattled mayor has issued a statement promising that the whole truth will come out. What exactly he meant by that is not clear because the whole encounter was captured by the smart policeman and posted on social media for all to judge for themselves. He must be told that truth is absolute and there is nothing like alternative truth. He might have some interesting ideas, but nothing can obscure the essential truth portrayed vividly by the viral video.

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Mr. IGP, Dr George Akuffo Dampare, your determination to transform policing in Ghana is already showing results. Your leadership by example such as your reported obedience of traffic laws even when movement is at a snail’s pace, undoubtedly influenced Inspector Andrews to apply the rule without fear or favour. I trust your sense of rectitude will prompt you to “mention” the gallant officer “in dispatches.”

While swearing in his appointees on the first day of his presidency, US President, Joe Biden, gave them a grim and straightforward warning: Show respect to all or I will fire you.“I am not joking when I say this, if you are ever working with me and I hear you treat another colleague with disrespect… talk down to someone, I promise you I will fire you on the spot,” he emphasised. “On the spot. No ifs, ands or buts. Everybody… everybody is entitled to be treated with decency and dignity,” he added.

“The only thing I expect with absolute certitude is honesty and decency — the way you treat one another, the way you treat the people you deal with. And I mean that sincerely,…Remember: The people don’t work for us. We work for the people. I work for the people. They pay my salary. They pay your salary. They put their faith in you. I put my own faith in you. And so, we have an obligation,” Mr. Biden stressed.

This is the plain truth that all the narcissists parading as tin gods should know and apply. Otherwise, Mr. President, take a cue from your US colleague. Fire them!

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teepeejubilee@yahoo.co.uk

By Tony Prempeh

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The Saga of the Dancing Kiosk

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Some people being carried through flood waters
Sikaman Palava
Sikaman Palava

In every society, there are people who do things their own way, regardless of what others think. Take the man who, by good fortune, acquired a beautiful Benz bus. Rather than becoming a bossy transport owner demanding daily accounts, he chose a different path. He hired a driver—but no driver’s mate. He became the mate himself. The bold inscription on the back of the bus reads: “MAN NO FOOL.”

He’s no fool, having long observed how drivers and mates conspire with daily accounts. He’s far above such tricks.

Domestic Pragmatism

Then there’s the married man enforcing his own version of the division of labor. One morning, he decreed he would handle all daily market shopping because he suspected his wife was “tearing chobo.” Earlier, he had claimed the kitchen ladle as his own, citing dissatisfaction with the portion sizes compared to his “chop-money” contributions.

From that day, he became the chief cook, while his wife became the steward. When the soup was ready, she would call him to allocate the meat. He called it “domestic pragmatism.”

The Dancing Kiosk

Consider a couple who ran a kiosk and, to protect their goods from theft, chose to sleep there each night. Last week, during heavy rains, they were asleep when the downpour started. Both began dreaming they were dancing at a jamboree—an uncanny simultaneous dream.

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When they awoke, reality hit: their kiosk was afloat, doing a Michael Jackson-style dance in the floodwaters. They were lucky to survive. Others were not so fortunate.

That Tuesday, 24 residents of Accra lost their lives in the heaviest rains in 59 years. Property was destroyed, animals drowned, and the city experienced its worst traffic jams ever.

Floods and “Neck Insurance”

During the rains, waist-deep waters forced residents to become human transport, carrying others for a fee. I was spared, though I imagined my weight would have made “neck insurance” a must!

The aftermath left offices soaked, radios swimming on carpets, and workers struggling to salvage belongings. My office radio survived after drying, perhaps imbued with some holy-ghost luck—it seemed to walk on water.

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A Call for Action

Mr. Nat Nunoo-Amarteifio, AMA boss, later appeared on the air to explain the floods, citing rising sea and lagoon levels. While informative, action is key. Years of warnings by veteran journalist Tom Dorkenoo—a man of prophetic environmental insight—have highlighted Accra’s vulnerability to floods. Two years ago, he outlined the risks, and the warnings proved accurate.

It is not enough for authorities to merely announce intentions to address drainage issues or unauthorized buildings. They must act decisively to prevent recurring disasters. Floods, property losses, and fatalities are preventable with proactive planning and strict enforcement of environmental regulations.

The Lesson

The saga of the dancing kiosk reminds us of human resilience, absurdity, and tragedy. While humor can lighten the story, the underlying message is serious: Accra’s flood challenges require urgent, sustained action.

Let us hope future rainy seasons bring fewer dancing kiosks and more effective city planning.

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By Merari Alomele

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The Mathematics of Starvation: Understanding the Calibrated Hunger Crisis

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Starvation is a complex issue influenced by multiple factors, including food availability, economic stability, and government policies. Understanding the mathematics of starvation involves analyzing calorie requirements, food distribution, and nutritional needs to ensure individuals receive sufficient sustenance for survival and health.

Calculating Nutritional Needs

To understand the scale of starvation, it is crucial to determine the daily caloric requirements of individuals based on age, sex, weight, and activity levels. For example, populations like that of the Gaza Strip require a specific number of calories per person per day to prevent malnutrition and starvation.

Food Distribution and Availability

Equally important is assessing food distribution and availability. This includes calculating the total food needed to meet nutritional requirements and ensuring it reaches those in need. In Gaza, Israel controls food inflow and determines the number of calories Palestinians require. However, the actual amount of food allowed into the territory often falls far below minimum nutritional needs.

Consequences of Inadequate Food Supply

Inadequate food supply leads to severe consequences such as malnutrition, starvation, and death. For instance, between March and June, Israel allowed only 56,000 tonnes of food into Gaza—less than a quarter of the territory’s minimum needs during that period.

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Global Perspective

Starvation is not unique to Gaza. Millions worldwide face food insecurity due to conflict, climate change, and economic instability. Understanding the mathematics of starvation enables policymakers and humanitarian organizations to devise strategies that target the root causes of hunger effectively.

Key Factors Contributing to Starvation

  • Poverty: Lack of resources limits access to sufficient food.
  • Conflict: Wars disrupt food production and distribution networks.
  • Climate Change: Extreme weather reduces agricultural yields.
  • Economic Instability: Market fluctuations hinder access to food.

Addressing Starvation

Combating starvation requires addressing its underlying causes:

  • Food Aid: Provide sufficient, targeted food assistance to those in need.
  • Economic Support: Promote economic stability to improve access to food.
  • Conflict Resolution: Resolve conflicts to restore production and distribution networks.
  • Climate-Resilient Agriculture: Adopt sustainable agricultural practices to ensure long-term food security.

In conclusion, the mathematics of starvation underscores the urgent need for a comprehensive approach to food insecurity. By understanding nutritional needs, calculating food distribution, and tackling the root causes, societies can work towards a future where hunger is no longer a daily threat.

BY ROBERT EKOW GRIMMOND-THOMPON

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