Features
The Cop, press and lost fingers
The job of a policeman, whether he is short or tall, is not a cheap one. He is supposed to keep the peace, protect society and monitor the activities of local magicians and money doublers who are specialists in making civil servants lose their pay within seconds.
By far the most difficult job of the policeman is when he is expected to arrest a murderer who is not only armed but also has a record of appearing and disappearing at will. Even if the tough cop is in the company of other policemen all armed to the teeth, his stomach will turn to water when the criminal suddenly appears.
He is terrified not because the criminal is a better marksman, but because nobody dies twice. The problem also is that a criminal might be prepared to die in a bid to shoot his way to freedom. But is the police-man prepared to risk death in the course of duty when he has a family to rear.
If he had just acquired a new girlfriend with whom he is enjoying life, should he not run away with his tail between his legs and tell his boss that the criminal is uncatchable?
Before some policemen go on patrol duties, they actually pray solemnly. “God send me into the wilderness and bring me back safely with my nose intact because I’m worth more than a common rat. I also do not want to die like a stray dog. If a bullet is targeted at my forehead, Holy Spirit please let it go over the bar, because six children is not a small palaver. If I die, who will look after them? Lord keep me safe day by day. Amen!”
The Sikaman policeman’s job is a risky one because he is not properly equipped with even a trained dog to help track down criminals easily. So he has to use his own nose judiciously in sniffing out suspects while making sure a bullet doesn’t catch him square on the jaw.
My friend Sir Kofi Owuo, a.k.a. Death-By-Poverty was telling me journalists are in an even riskier profession. Apparently, he had been reading about the palaver of journalists in places like Algeria and Columbia. Algeria, even women journalists are not spared assassin’s bullet. You’d see them lying in front of their homes with their heads full of bullet holes.
In Columbia, no journalist is safe. When a journalist is leaving home, he has to tell his wife. “Darling, when I don’t come back by 7 p.m. check the mortuary
The drug trade in Columbia has made journalism a profession not worth practising. If you write on cocaine and the harm it is inflicting on society, you’ll certainly receive a phone call.
“Hello, Mr Journalist, your article yesterday was great. Congratulations! We never knew you were such brilliant writer, championing the cause of society. Again we say congrats! But you know something, by your article, you want to take the bread out of my and that of my family. You don’t want us to beak. We are aggrieved beyond measure”
“Oh, I was just… “You’d try to say something
“You don’t have to explain. The harm has already been done by your award-winning masterpiece. We have an appointment with you. You’ll hear from us.
Rest In Peace!” After such a phone call, you just have to pray to your soul, sing a hymn or two and get prepared fort appointment with death. For, death will surely come
I think pressmen in Sikaman would also have start informing their families appropriately before leaving for work now. “If I don’t come back early, I’m probably at the Ear, Nose and Throat Department of Korle- Bu checking a leakage in my left ear due to a gendarme slap from an AMA official. If you don’t see me there, track me down to the emergency ward. If you see a newly-made cripple, I’m the one”
What about referees? These days they are guarded during football matches so that the risk they bear in terms of lost teeth is minimal. Formerly, it used to be a job full of woes and tribulations.
You were expected to oversee a match in such way that would favour a particular team. If that is not done, you’ll get back home and your wife will not recognise you. She’ll mistake you for Frank Bruno who had just lost a bout. When she finally recognises you, she’ll fix some hot water to massage your poor face.
I hear that these days, apart from the protection referees receive, some are well-armed with Damfo Dzai, a kind of jack-knife that can carve a rowdy supporters face in several designs.
My Press Secretary and part-time bodyguard Devine Ankamah, was telling me if he happens to be a referee, he’d surely carry a Kalashnikov AK 47 rifle with him, complete with loaded magazine, before officiating matches. According to him, that is the only way to do the job without fear or favour. Anyone dares will lose his jaw.
Anyway, risky jobs require good remuneration. As Kwame Korkorti once said, risky jobs require risky salary. A policeman would require a good pay so that when a criminal targets his left ear it would be worth the ‘amputation’. Same for journalists and cameramen.
But go round private workplaces and factories and you’d see really risky occupations where workers are receiving salaries they can’t see with the naked eye.
In fact, in some private workplaces, environmental safety is completely absent. Workers breathe in fumes, poisonous gases and risk lung and respiratory problems. Their employers do nothing about protecting them against these hazards. Check out their payer.
In other places, workers have their fingers chopped off on the job, some losing as many as four fingers in stretch. The compensation they get can best be described as “wicked”. Their employers live big, chop big, ride big but are not willing to pay more than ¢120,000 for lost fingers.
Actually the more fingers you lose, the more money you get. So if you intend losing your fingers on the job, it is advisable to lose as many as possible so that you can get more cash. Those who have lost one finger have not benefited much and are encouraged to lose more next time around.
Sikaman Palava is undertaking to investigate some of these cases of very risky jobs in private setups and companies where workers are being exploited to unnecessarily but not offered protection against health hazards, and not properly compensated when they sustain injuries.
This article was first published on Saturday, September 28, 1996
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
