Features
Resynapsing …A paradigm shift in neural reorganisation and synaptic plasticity
Abstract:
Resynapsing, a novel concept in neuroscience, refers to the dynamic reorganisation of neural connections and synaptic strength in response to experience, learning, and environmental factors.
This article provides a comprehensive overview of the theoretical frameworks, neurobiological mechanisms, and technical approaches underlying resynapsing, with a focus on the innovative techniques developed by Robert Grimmond-Thompson, pioneer of Emotional Surgery and Emotional Elysium.
We also explore the intersection of resynapsing and Neurokinetics aesthetics engineering.
Introduction:
The human brain is a complex, dynamic system characterised by intricate neural networks and synaptic connections.
The process of resynapsing, which involves the reorganisation and strengthening of these connections, plays a crucial role in learning, memory, and adaptation. Recent advances in neuroscience, particularly in the fields of Emotional Surgery and Emotional Elysium, have shed light on the molecular, cellular, and systems-level mechanisms underlying resynapsing.
Theoretical Frameworks:
Resynapsing can be understood within the context of several theoretical frameworks, including:
1. Hebbian Theory: “Neurons that fire together, wire together” (Hebb, 1949).
2. Synaptic Plasticity Theory: Synaptic strength is modified based on experience and activity (Bliss & Lømo, 1973).
3. Neural Darwinism: Neural connections are selectively strengthened or weakened based on their utility (Edelman, 1987).
Neurobiological Mechanisms:
Resynapsing involves a complex interplay between multiple neurobiological mechanisms, including:
1. Synaptic potentiation: Long-term potentiation (LTP) and long-term depression (LTD) of synaptic strength.
2. Neural oscillations: Synchronised neural activity in different frequency bands (e.g., alpha, beta, gamma).
3. _Neurotransmitter modulation: Regulation of synaptic plasticity by neurotransmitters such as dopamine, serotonin, and acetylcholine.
Emotional Surgery and Emotional Elysium:
Robert Grimmond-Thompson’s pioneering work in Emotional Surgery and Emotional Elysium has revolutionised our understanding of resynapsing.
By developing innovative techniques that integrate cognitive, emotional, and sensory processes, Grimmond-Thompson has demonstrated the potential for resynapsing to transform human cognition and behavior.
Neurokinetics Aesthetics Engineering:
The intersection of resynapsing and Neurokinetics aesthetics engineering offers exciting possibilities for the development of novel therapeutic approaches. By integrating principles from neuroscience, engineering, and aesthetics, Neurokinetics aesthetics engineering can provide new insights into the neural mechanisms underlying resynapsing.
Implications and Future Directions:
Resynapsing has significant implications for our understanding of brain function, behavior, and neurological disorders. Future research directions include:
1. Investigating the role of resynapsing in learning and memory.
2. Developing novel therapeutic approaches for neurological and psychiatric disorders.
3. Exploring the relationship between resynapsing and neural oscillations.
Conclusion:
Resynapsing represents a paradigm shift in our understanding of neural reorganisation and synaptic plasticity. By elucidating the mechanisms and technical approaches underlying resynapsing, we can unlock new avenues for the diagnosis, treatment, and prevention of neurological and psychiatric disorders.
The innovative work of Robert Grimmond-Thompson and the integration of Neurokinetics aesthetics engineering offer exciting possibilities for the future of resynapsing research and its applications.
References:
Bliss, T. V., & Lømo, T. (1973). Long-lasting potentiation of synaptic transmission in the dentate area of the anaesthetized rabbit following stimulation of the perforant path. Journal of Physiology, 232(2), 331-356.
Edelman, G. M. (1987). Neural Darwinism: The theory of neuronal group selection. Basic Books.
Hebb, D. O. (1949). The organization of behavior: A neuropsychological theory. Wiley.
Grimmond-Thompson, R. (2020). Emotional Surgery and Emotional Elysium: A new paradigm for neural reorganization and synaptic plasticity.
Never become God’s enemy
SINCE we are in a Christmas season, l am motivated to put on my preaching cap. In the natural world, people normally avoid becoming enemies of powerful people because of the consequences.
If people fear to deliberately incur the wrath of influential personalities, it beats my imagination why people would deliberately choose to antagonise almighty God, the creator of heaven and earth and all the natural things we all see.
In our traditional settings, there is a belief that in the night, female river spirits cross bridges with their children. Why the fathers do not get involved in this task but leave it to only the mothers, baffles me.
Anyway as a result of this belief, when some drivers are crossing bridges in the night, they honk to warn the river spirits so their children do not get harmed.
Ridiculous as it sounds, that is what some people believe and you cannot begrudge them after all some people believe that when you die in the performance of certain religious acts, you will go to Heaven and you shall be met on your arrival by beautiful virgins.
Ridiculous, if you ask me and why men are so obsessed with marrying virgins when at the same time their actions prevent virgins from thriving, is a topic for discussion for another day.
The Bible says in Deuteronomy Chapter 4 the verse 24 that “For the Lord thy God is a consuming fire, even a jealous God” KJV. The book of Hebrews Chapter 12 verse 29 re-emphasises this by declaring “For our God is a consuming fire” KJV. This clearly shows us the other side of God’s nature.
We all have been made to believe that God is merciful and that when we confess our sins he will readily forgive us and all that. What we have not been made to understand is his wrath against his enemies.
Just take a look at the punishment he has reserved for the leading Angel Lucifer, now Satan or the Devil, who rebelled against him and it will give an idea of what he does against those who choose to become his enemies.
There is an historical account of what he did to some Israelites, his own chosen people who rebelled against his chosen servant Moses and therefore God, in Numbers Chapter 11:1 – 3. He burnt them alive when they incurred his wrath by their rebellious behaviour.
The question then is who is an enemy of God or how does one become an enemy of God? Proverbs give us an indication of how one can become the enemy of God. Proverbs 6:16 -19 enumerates actions which transform a person into an enemy of God because God hates them.
These include lying, display of pride, character assassination etc. which are rife in our society. What is even shocking is the extent that some pastors go to engage in character assassination of other pastors they see as rivals because they wrongly see the pastoral duty and therefore Christianity as a competition.
Instead of focusing on winning souls into the kingdom of God, these pastors rather focus on who is able to prophesy more than the other, who has more congregants than the other, whose wife has the biggest behind than the other and other ridiculous issues. Once pride sets into a person’s life, he or she becomes an enemy of God.
As we begin this New Year, may we cherish and seek after those things that will please God so that his blessings shall rest upon us. Anything that seeks to project ourselves instead of glorifying the Lord must be shunned so as to prevent ourselves from becoming the enemies of God, because his glory, he shares with no man or woman.
Let us therefore determine to display the character of Christ Jesus in every area of our lives and it shall be well with us this year, no matter the challenges. God bless.
By Laud Kissi-Mensah
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
