Features
Prostitution in Sikaman (Final Part)
Behind any successful prostitution venture is a pimp. A pimp is the official public relations officer of a prostitute. He manages the prostitute, supplies clients, organises the trade to maximise profits from which he earns an income. Occasion- ally, he demands a sexual treat and he is not denied. That is his bush allowance.
Prostitutes hire pimps because the trade is a precarious one. You have men who want hot sex on credit basis. They complete the act, get satisfied, and pretend they have no cash on them, so payment be deferred.
But sex as a commodity cannot be compared with a ball of kenkey which can be credited on a carry-forward basis. So the prostitute informs her pimp to make the customer pay or face an Osama Bin Laden revolutionary action. The pimp, there- fore, has a dual role, one of which is that he is a debt collector.
The collection of debt from a client can sometimes require macho, so the typical pimp is hard-shelled akupa who may not be too intelligent, but has muscle. He can deliver a punch and cause internal bleeding.
So he tells the defaulting client to pay up or save his shoes and shirt and collect them back if he comes to settle. No court case!
Sometimes, the customer cannot accept the terms which include walking home barefoot and half-naked, so he must fight his way out, in the process he can lose an ear, his front teeth and end up in the home with a swollen nose. It’s all part of life.
In Sikaman, most prostitutes do without pimps. They consider pimps as parasites who batten on the income they derive from strenuous work. Fact is that some clients are not normal in terms of the size of their equipment. They can cause collateral damage to the reproductive organs of the human female.
Prostitutes who do without pimps are experts in street-fighting because they face problems when it comes to handling cheating clients. A client requires three rounds and it is granted. Later he says he can only pay for one. Wallahi!
The typical street prostitute develops long finger-nail, in case it comes to teaching a client where power lies. She can scratch your face red and fix a finger-nail into your eye. When you get home, you’re likely to tell your wife that you’ve got Yes, Apollo in one eye!
Servicing a client can take different forms depending on the type of prostitute and caliber of the client. Some do not like fore-play. It wastes time and is bad for business. So they get you on and order start work. They have subtle ways out of making you climax quickly. You settle your fee and make way for someone else. No messing up. No messing up. No extra time. Clients who delay in reaching orgasm are advised in their own interest to “come quickly” or get thrown off.
Clients who want romance pay more. Those who wear condoms pay relatively less than those who want to go ‘raw.’ It all depends on choice. There are some who are prepared to risk AIDS to get sexually satisfied. And they’d tell you, “All die be die.”
The trade in sexual acrobatics and gymnastics is having its toll on Sikaman prostitutes. Prostitutes are getting skin cancer because they use dangerous chemicals agents to bleach the skin. Others get syphilis, gonorrhea and herpes simplex.
By far, the most devastating impact on the flesh trade is the Human Immuno-Deficiency Virus (HIV) which causes AIDS. Go to Korle Bu and you’ll find them there. Some have had a stint in La Cote d’Ivoire and come back to Ghana to do some part time distribution of the virus.
Prostitution in Sikaman is becoming a death trade because it is an enterprise that flourishes underground. If it can be legalised and brought to the surface where prostitutes can be educated on the health implications of their trade, it would do the country a lot of good.
This is being done in Namibia where 23 per cent of adults are HIV infected. They are about to get prostitution legalised to help combat the AIDS menace.
Prostitution is an evil trade. But anyone can imagine what will happen if there were no prostitutes. Rapists would abound and the incidence of sexual attacks and defilement will sky-rocket. Many men who would otherwise have been raping women are making do with prostitutes.
I guess to legalise prostitution would raise problems bordering in the moral psyche of the nation. But its practical significance can also not be discounted.
This article was first published on Saturday, February 10, 2001
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
