Features
No vernacular here

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Back in the day when we were in primary school, we were forbidden to speak what was termed “vernacular” in school. English was the only prescribed means of communication among us pupils. If you spoke Ewe your name was taken down for the teacher on duty to mete out punishment to you. It was mostly corporal punishment.
The understanding among us pupils was that English was not a vernacular. Meanwhile, our teachers spoke Ewe freely among themselves on the school compound, which baffled me immensely, young as I was. This vernacular edict followed us to Middle School. I had the nerve to ask one of our teachers, a Mr. Akakpo, why they spoke vernacular among themselves yet asked us not to do same.
Mr. Akakpo answered that they had mastered the English language and that it was our turn to learn the language so that at a point in the future, it would not natter if we spoke vernacular or English. Because some of us had searching and absorbing minds, we paid attention to how our teachers spoke English. We had no knowing that not all of them were professionally trained as teachers. Some of us took to our dictionaries to look for English words to bamboozle our classmates with. And it was fun.
I cannot remember if I was ever punished for speaking vernacular because there were a few of us brilliant ones who challenged one another to excel, so we took to speaking English as seriously as other subjects. It worked for us academically, to the extent that even after closing from classes we still spoke English, much to the chagrin of our mates who would switch to Ewe as soon as their backs were turned to the school walls.
This vernacular thing followed me to secondary school at Anloga. Thankfully, there were students from all over Ghana. Others came from Nigeria and Cameroon. Some of them were Ewe, but could hardly speak a word of the language. It turned out that their parents sent them there so they could learn to speak Ewe. Students from Accra and other places spoke Ga and Akan freely.
I wondered how those who were at Anloga to learn the language were going to succeed since vernacular was forbidden. But somehow a good number of them spoke the language by the time they left the school. I did not know until after I had left and met them at old student meetings and heard them speak fluent Ewe.
At a point I thought only Ewe was regarded as vernacular until I was speaking Akan with a mate whose parents, like mine, lived in Koforidua when a tutor accosted us for speaking vernacular.
I was tempted to laugh at his seeming ignorance of what vernacular was but that would mean ridiculing a teacher. My friend said we were speaking Twi, not vernacular. This tutor now had his time to laugh. He explained to us that vernacular was simply a language that was unique to a particular group of people. I asked if English was a vernacular to the people whose language it was and he answered in the affirmative.
To digress a bit: Ms. Elizabeth Suhre, an American Peace Corps volunteer taught me English for three years. Then I began to see flaws in the English I was taught in basic school. It was during one of my holidays to my hometown that I discovered some of those who taught me were pupil teachers. Mr. Akakpo was one, but I give him credit for whipping my interest in French. He schooled partly in Togo and, because I was close to him, he introduced me to the language.
In Ewe class in secondary school it was a different thing altogether. I can say, without any iota of contradiction that Ewe is easily the most difficult language to learn in Ghana. Grammar aside, Ewe Literature and Poetry are as tough as nails. How Professors Kofi Awoonor and Kofi Anyidoho excelled, and were dexterous in both Ewe and English amazes me.
When I became a teacher I was supposed to punish pupils who spoke vernacular. I never did. First, I had dropped the foreign name I was given at baptismal because I had an identity as an African. How was I to punish someone for speaking their own language? I even encouraged some parents of my charges to take out the foreign names they gave to their children. Very few did.
Today, our education gurus have realised that a child introduced to his own language till he goes to school at four is better able to do well in second languages. This is something some of us loudmouths have been saying long ago. But I believe many of our schools still forbid the use of vernacular as a medium of communication among students and pupils. This must change. I have encountered people who speak their mother tongue like Patois. Meanwhile, they have no mastery of the English language either.
Parents have also cultivated the bad habit of speaking only English to their children at home, thus depriving the young ones of appreciating the beauty of their own language and culture. I have encountered the beauty of Ghanaian parents speaking only their language with their children in countries like the US, the UK, Germany, Belgium, France and others. These children do better in the languages of their host countries at school.
Some of us make jest of other people’s language for whatever reason. I wonder if this attitude is borne out of ignorance, a lack of enlightenment or both;or from just plain tribal bigotry? This is so pervasive in some areas, to the extent that others have been cowed into inferiority complex.
I recollect my employer back in Takoradi was always furious whenever I spoke Ewe to my colleagues who were Ewe. According to him, it smacked of disrespect to others, especially since we could speak Fante. He found nothing wrong when I spoke to others in English. I was unfazed by his disdain for the language. I have a friend from the Upper East Region who suffered same thing at her workplace. I told her never to give up speaking her language to her compatriots.
Sadly, some of our politicians know no better. Paradoxically, as representatives of the people, these politicians mirror the very society they represent instead of serving as agents of positive change.
I do not quite understand why we have disrespected our own languages for so long. Is it an issue of being more Catholic than the Pope? It is sad to know that some of us feel shy of our own languages or of where we even hail from. I am a proud, unrepentant native of Anyako. I speak Anlo Ewe proudly, though I speak three other Ghanaian languages. What pride do you have in where you hail from? That’s my question to you, dear reader.
Writer’s email address:
akofa45@yahoo.com
By Dr. Akofa K. Segbefia
Features
International character of Ghanaman and more

The average modern Gold Coaster born and bred in Sikaman is an adventurous creature. Go to any part of the world and you’ll find Ghanaman diligently slugging it out either in the snow or in hot sweltering weather, earning a decent living.
Go to Guinea and see Ghanaman in the garb of a herbalist, curing the sick of various ailments. He makes the Guinean understand that not all diseases are caused by James Lucifer alias Jimmy Satan. On the contrary, most diseases are caused by kooko which can even attack the human nose and turn it upside down.
That kooko is also the cause of poverty and the internal bleeding of personal back-pocket economies. And that kooko can be cured using the chemistry underlying Sikaman herbal medicine which has been blessed by the gods of Larteh.
And before Ghanaman starts dispensing his herbal concoctions, he must attract the passing crowd with some Sıkaman-originated choreography, akin to a combination of adowa and agbadza, such that the dancer can easily dislocate a shoulder and start crying for his mother.
When the crowd is enough to form a quorum, Ghanaman must perform magic as a side-attraction, and proceed to sell his drugs. The drugs are genuinely made from potent herbs which the Pharmacy Board of Sikaman says it has no confidence in. Believe me, Ghanaian herbalists are practising in neighbouring countries like Guinea, Cote d’Ivoire, Sierra Leone and Benin, while we are discouraging them from practising in Sikaman.
Go to Las Palmas and see Ghanaman as a fisherman. He sails on Korean-owned boats and is forced to eat garlic and raw tuna for radiant health. The garlic is also supposed to protect him against witches. But sometimes, he is not good bedfellows with some Korean crew members, and once in a while a fight breaks out.
The typical Korean is a Kung Fu expert and before displaying a golden dragon data. He must first terrify Ghanaman with a Korean dance which consists of wild arms and leg throwing. But Ghanaman is usually not daunted. Why has he been eating cancer kenkey all years without developing cancer? It mean is a superhuman capable of countering Kun fu side-kicks to the ribs.
Anyhow Ghanaman’s most potent arsenal lies in his fists. If he is a southpaw, it mean left fist is probably insured and can cause damage. When Ghanaman lands a cassava blow and it lands on a Korean chest, it has the effect of a cruise missile. If there is no ceasefire a funeral cannot be ruled out.
Greenland
Go to Alaska and find Ghanaman there. Greenland, Iceland, Brazil, Argentina, Madagascar, everywhere and you’ll find him. He has become an international citizen and is generally lauded for his hardwork, sincerity and honesty.
However, some bad nuts are also condemned and despised.
The world and all its parts and corners are for the human race, and anyone can choose to live anywhere and earn a decent living so long as he doesn’t misconduct himself or become a social misfit and a law unto himself.
Sıkaman for instance accepts foreigners, and we are so liberal that people just come in through our borders and we welcome them with the best palmwine in town and goat light soup. Who cares about passports and visas? Our hospitality is, as it were legendary.
So we have Liberians, Nigerians, Sierra Leoneans, Togolese, Europeans, Americans, Scandinavians and Koreans in Sikaman. And some of them have misinterpreted our overzealous accommodation to mean “foolishness” and are misconducting themselves.
The newspapers carry stories of some unscrupulous Nigerians stealing, defrauding and collaborating with their Sikaman counterparts to rob people. You’ll find some good and law-abiding Liberians around but some other Liberians are in the business of fraud, robbery, money printing, money doubling, anything criminal.
Ghanaian hospitality can no longer be extended to such people. I do not think Ghanaians will be treated kindly either, when they misbehave anywhere in the world. Those who come from outside with the intention of bringing down their evil deeds and to practise them here professionally must be getting ready because Ghanaians are getting fed up with the menace.
These days, you’ll find strange people following you as soon as you emerge from a bank. If you are not careful, they’ll wrestle your briefcase from you and speed away in a waiting taxi.
Someone was just saying that many foreign criminals are flocking to Ghana because in their countries, they are enable to operate either because they are being looked for by the police for offences committed or fear instant justice at the hands of mobs. Ghanaians, it is said, are humanitarian in dealing with criminals.
Well, in some African countries, a thief who is being chased runs directly to the police station in his own interest and begs the officer at the counter to lock him up. Otherwise he’ll be lynched or be burnt to death. In Ghana, it is the opposite. The thieves run far away from the cop stations.
The criminals must reform and stay peacefully in Sikaman or quit. No court case!
This article was first published on Saturday September 5, 1998
Features
The architecture of existence: How we live and die
The human condition is defined by two absolute, biological bookends: the commencement of complex cellular animation and its ultimate, irreversible cessation.
For centuries, medicine treated life and death as strictly separate states. Today, modern pathology and molecular biology reveal a more profound truth: the mechanisms that allow us to live are the exact same mechanisms that dictate how we die.
Understanding this relationship is no longer just a philosophical pursuit. It is a clinical necessity for managing public health in the 21st century.
Part I: How we live – The mechanics of animation
At its core, biological life is a continuous, high-stakes battle against entropy (the natural tendency of systems to degrade into disorder). To maintain form, consciousness, and function, the human body relies on three fundamental pillars:
1. Cellular respiration and energy production
Every second of human life is powered by the conversion of oxygen and glucose into Adenosine Triphosphate (ATP), the universal energy currency of our cells. This process occurs within the mitochondria.
Without a constant supply of ATP, the microscopic pumps that maintain electrical gradients across our cell membranes fail, causing cellular collapse within minutes.
2. Homeostasis: The balancing act
To survive, the internal environment of the body must remain incredibly stable, regardless of external chaos. This balancing act, known as homeostasis, regulates:
Blood pH: Strictly maintained between 7.35 and 7.45.
Core Temperature: Ideally kept around 37°C (98.6°F).
Electrolyte Balance: Precise ratios of sodium, potassium, and calcium that allow nerves to fire and muscles to contract.
3. The Autonomic Nervous System (ANS)
The ANS acts as the invisible conductor of life, split into two complementary branches:
Part II: How we die – The path of cessation
Death is rarely a singular event; it is a progressive biological cascade. Whether caused by old age, chronic illness, or sudden trauma, the final pathways of mortality generally follow a predictable trajectory.
1. The cellular horizon: Senescence and Apoptosis
Every time a human cell divides, the protective caps at the ends of its chromosomes-telomeres-shorten. Eventually, telomeres become so depleted that the cell can no longer divide safely. It enters senescence (a state of permanent arrest) or triggers apoptosis (programmed cell death). This gradual, systemic loss of cellular renewal is the underlying engine of aging.
2. The clinical cascade of somatic death
When the body can no longer maintain homeostasis, somatic death (the death of the organism as a whole) begins. This occurs in a distinct sequence:
1
Clinical Death
Zero to four minutes
The heart stops pumping blood, and respiration ceases. While breathing and circulation have ended, the body’s tissues still contain residual oxygen and cellular energy reserves. At this stage, resuscitation is often still possible.
2
Brain Death (Infarction)
Four to six minutes
Deprived of fresh oxygenated blood, the brain’s highly sensitive neurons begin to starve. Lacking ATP, the brain cells lose their electrical charge, swell, and begin to burst. Permanent, irreversible neurological damage occurs within minutes.
3
Biological Death
Hours to days
The organs fail entirely. Without central control or blood flow, individual cells throughout the body consume their final energy reserves. Enzymes that once aided digestion begin to break down the body’s own tissues from the inside out, a process known as autolysis.
Part III: The modern collision of life and death
In the modern era, the boundary between how we live and how we die has blurred. Historically, humanity died primarily from infectious diseases and acute trauma. Today, global mortality is dominated by non-communicable, chronic lifestyle diseases.
Modern Pathology: How we live (the cause) how we die (the result)
Cardiovascular disease, chronic stress, poor diet, and lack of sleep keep the sympathetic nervous system hyper-activated, damaging blood vessels .Occlusion of coronary arteries leads to myocardial infarction (heart attack) or ischemic stroke.
Metabolic syndrome over nutrition and physical inactivity overwhelm cellular mitochondria, leading to systemic insulin resistance. Multi-organ failure, chronic kidney disease, and severe vascular complications.
Neurodegenerative Disorders Chronic systemic inflammation and sleep deprivation prevent the brain from clearing metabolic waste. Gradual loss of synaptic connections, leading to dementia and the eventual loss of basic autonomic functions.
Conclusion: The unified theory of health
Ultimately, how we live directly shapes the path of how we die. The micro-choices of daily existence-how we manage emotional stress, the quality of our rest, our communal connections, and our nutrition-either preserve the integrity of our homeostatic systems or accelerate their decline.
True medical advancement is shifting away from merely extending the final, frail stages of biological death. Instead, the focus is turning toward optimising our living years-ensuring that the intricate, beautiful machinery of human animation runs smoothly until its natural, quiet conclusion.
By Robert Ekow Grimmond-Thompson




