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The saga of being Ewe… (Part 4)
In this penultimate episode in the series I intend to address the Ewe directly. The final part will delve into the Komfo Anokye narrative.
I am accused of being a de-tribalised Ewe. To this, I plead guilty as charged. It is true I have more friends and acquaintances from other ethnic groups than from Ewe. It is not deliberate I drifted towards others in my professional career as I worked outside of Ewe land.
Apart from English, which is our official language, how often do you come across an Akan, Ga-Dangbe or Dagomba speaking another language other than their own among themselves? Virtually none. But it is common to see the Ewe speaking Twi, Fante, Ga among themselves. It beats my mind.
It is understandable if they are born out of mixed marriages where the choice is obvious. Sadly, a good number of my own siblings and cousins speak other languages among themselves. Because of this their own children follow in their footsteps to the extent that when I converse with some of them, their end of the conversation sounds Ewe patois.
Is it a lack of confidence in our identity as Ewe? Of course, no other reason can be adduced for this. Personally, I speak to friends in Twi, Fante, Ga and Guan when we meet, but never speak another language to my fellow Ewe, even de-tribalised as I am.
I have had colleagues lambast me at the workplace when I spoke Ewe to Ewe colleagues. Meanwhile, they were all comfortable speaking Akan among themselves. I am aware this happens in almost all workplaces. I do not yet know what accounts for this.
If we allow ourselves to be cowed by this behaviour of others, then we have the propensity to sell our birthright to others. We will then recoil into our closet and complain of discrimination. We can only be purchased at the price we sell ourselves.
I recollect a visit with a friend to a restaurant in Baychester area of the Bronx in summer of 2012. There were some Akan speaking women at the joint. My pal and I were chatting in Ewe. On their way out they greeted us in Twi. We responded in English that we did not understand their language.
“Are you not from Ghana?” One asked. We answered in the affirmative. “And you cannot speak Twi?” Suppressing my revulsion to this uppity, I slowly asked if Twi was Ghana’s lingua franca. “Sorry, but every Ghanaian understands Twi,” she pressed on. I shot back, asking her how many of the “every Ghanaian” she spoke to. Her companion told her in Twi, “Let’s go. You are getting the man angry.” Wishing us a good day, they sauntered to the door and into the summer sun.
I am proud of our compatriots from the north of the country. They speak their languages with such finesse and pride wherever they are. So do the Akan and the others, but not my people. Many languages have atrophied for lack of usage and Ewe is likely to follow if this attitude does not change. The Latin I read in school has only enriched my vocabulary and understanding of certain expressions but there is no one to speak it with.
The only positive thing for the Ewe language is that it is the main one in Togo and parts of Benin so if we kill it in Ghana, it will still be alive elsewhere. I cringed when I saw a niece on Whatsapp Status describing herself as “Ayigbe toffee”. How can a people accept to be called what they are not? Are we being mentally enslaved or we are allowing it?
All of a sudden we are importing other cultures into our own. It is not in Ewe culture to have a one week celebrated when a relative dies, but this has crept into our culture. We all saw the Akan display at the funeral of my own friend Jerry John Rawlings. Rawlings was not Akan. Even if it was because he was at a time our head of state, then all major traditional practices must be involved. In my estimation, Rawlings suffered an indignity at his funeral.
Also, the Akan funeral dirges are on display at Ewe funerals these days. It is true that the Ewe in the north of the Volta Region are closely linked to some Akan cultures, which is understandable, but what of the rest? The etenteben (flute) invented by Tata Dr Ephraim Amu, a native of Peki-Avetile in the Volta Region, has become the Akan instrument of choice for dirges.
The only honour for the great Ephraim Amu is a dirty road that passes by the western gate of the Central University at Mataheko in Accra.
We have condoned it and we have embraced it. If you fear to speak your language, who will speak it on your behalf? I have friends who are not Ewe meanwhile they speak the language flawlessly but among their people they speak their own language. This is the way to go.
I espied a video on social media addressing what the person referred to as Eυegbetɔwo. There is nobody or group as Eυegbetɔwo. We are Eυeawo (Ewe) and we speak Eυegbe (Ewe language). If we are even wrong in addressing who or what we are, who does the right thing for us?
Are you aware that there are more Ewe landlords in Accra than any other ethnic group except Kwahu? Yet they cannot assert themselves on the capital’s social ladder? Is it a lack of a rallying call for the Ewe to stand up and be counted?
Then there is this other thing about the Ewe being interested in juju. I have been trying to understand where this one came from. The first time I heard this was when I was in training college in the early seventies but took it as a stupid joke. Later in my interactions with people, I heard if you offended an Ewe, you are either killed or hurt through juju. If it were really so, I reckon I would have sent scores of people to their graves.
I spent ten uninterrupted years in the Volta Region and only saw mystical display at certain cultural festivities. People thrust burning fire in their mouths and strike themselves with daggers that did not cut their flesh.
I heard that if you wanted witchcraft you went to Nzema. This was after I joined my family in Koforidua. I later learnt of deities called Antoa, Akonedi, Nogokpo etc. etc. I know there are deities in almost everywhere in this country. Where do the Ewe feature in all this?
In my study of philosophy and psychology, fear-induced guilt has the potential of killing faster than any known ailment and so crystalisation of such thought forms send people to their early death and others are blamed for it.
What are the opinion leaders (Dumegāwo) doing in all these? What are Togbewo/Torgbuiwo doing to preserve the culture and traditions of the Ewe people? They are the custodians and embodiment of the soul of Eweland and must act to stem the negatives assailing their people.
Our chiefs must not be seen or heard only at festivals or when politicians come calling. We need them to lead us every minute of the day throughout their reign.
Now, I have realised that it is only in the heat of party political activities that I get the Ashanti Region pitted against Ewe. This is stoked by political activists and their masters who should know better. Truth is that the Asante generally are not tribalistic. You realise this when you live with or among them. Neither are the Ewe, so the toxic atmosphere can only be blamed on the political actors.
Ghanaians have a way of poking fun at one another without hurting one another’s sensibilities. It happens in every society, but it becomes rather serious when people we see as leaders poison the atmosphere for whatever gains only they can tell.
This is where I call on our traditional rulers to use their authority to ensure unity and camaraderie among all peoples living in their areas of traditional control. That way, everyone of us will have a sense of belonging as Ghanaians.
Writer’s email address: akofa45@yahoo.com
By Dr. Akofa K. Segbefia
The driver stopped the vehicle at the gate of the large, fenced property along the Nsawam Highway, and Kakraba stepped out to meet the several workers who had gathered to wait for him.
He greeted them and went straight to the point.
“Gentlemen, I am glad to see that you have almost completed the clearing of the land. I’m happy to report that we have concluded all arrangements with Nana Serebour, and construction of the palace will start in a few days.
“I will need you to go and level the ground, and then come back to start this project. Some workers from a construction company will come and join us.
“My plan is to build twenty houses in four months. Then we will do twenty more until we reach two hundred.
“I am relying on you to help me deliver good-quality work to satisfy our clients and, as I have already indicated to you, I will reward you for your work.”
After an hour’s discussion, he closed the meeting and moved to drive away. Wofa Yaw drew closer.
“Director, can you please spare me five minutes? I would like to discuss a small issue.”
“Why, Wofa Yaw? Your wife has threatened to leave you?”
“No, Director. My wife will never leave me. This concerns a young niece of mine.”
“I hope it’s something I can help with. Please sit in the car and let me hear you.”
“Boss, my niece, Beesiwa, is a polytechnic graduate, very beautiful and with very good character.
“Unfortunately, her parents virtually forced her into a relationship with an idiot based in the US, which affected her badly. She has now recovered from that experience and, Boss, I am respectfully asking if you would find a job for her.
“I promise you that you will never regret it.”
“Well, Wofa Yaw, let me meet her and speak with her. I may be able to help, maybe not in the way you expect, but let me meet her.
“I will not be back here for another week, but I will be at the office throughout next week. You can come with her.”
On Monday morning, Wofa Yaw and Beesiwa were seated at the office by nine o’clock. Three young ladies welcomed them warmly, offered them soft drinks and assured them that Kakraba would be there shortly.
They then returned to their desks and sat behind computers with large screens displaying various building designs.
Kakraba walked in and greeted them warmly. After chatting briefly with the three ladies, he ushered Wofa Yaw and Beesiwa into his office.
“Director, this is my niece, Beesiwa. I mentioned her to you when you came to Nsawam.”
“Yes, indeed. Madam Beesiwa, you are very beautiful, just as your uncle said. Wofa Yaw is my colleague.
“We have just started a building project that will take about three to four years. He mentioned that you have a small problem, so I said I would like to meet you and see how I can help.
“So, Beesiwa, please tell me a little about yourself.”
Beesiwa described her childhood, her school experience, her brief work at the bank and the nasty episode with Sammy Abrokwa, which shattered her peaceful life. She also explained how she had been recovering from the experience.
“I am really sorry to hear this,” Kakraba said. “Now, here is what we are going to do.
“We are a small but very busy company. The three ladies out there spend most of the day on site and come back to report on their work in the morning.
“I have three main projects. The big one is an estate project in Nsawam, where your uncle is one of my main colleagues. I need a personal assistant who can take care of my activities, especially when I am not in town.
“Now, we will have to start with trust. Based on what I know about Wofa Yaw, and based on what you yourself have told me, I think we can start on a sound basis.
“So, Wofa Yaw will take you to my home. You can move into one of the four guest rooms.”
“Sir, I have taken some computer lessons, and I have even done graphics and web design,” Beesiwa said.
“Fantastic! I will give you a good phone and a laptop. I will also arrange computer lessons for you.”
“Now, Wofa Yaw, take her home. My sister, Kuukuwa, will meet you and show you around, and then you can return to Koforidua.
“When would you like to start work?”
“Sir, I would like to start today, but I would need to go and bring my things.”
“No problem. Take a taxi to my house, meet my sister, and let me know what you decide.”
Later that day, Kakraba and the three ladies met with some bank officials to conclude the sale of the three buildings at Adabraka.
They closed at five-thirty and, after rewarding the ladies for their hard work, Kakraba got home just after dark.
He was surprised to find Kuukuwa and Beesiwa sitting at the table enjoying supper.
“What’s happening here?” he asked. “Beesiwa, I thought you would return to Koforidua.”
“She changed her mind,” Kuukuwa said. “We went to the mall and bought a few things for her. Then we came back to cook. She has made some nice changes to your bedroom and cooked a couple of interesting dishes. Sit down; we will serve you.”
“Well, I certainly can’t refuse that. It’s been a busy day.
“So, what’s the plan now? Will Beesiwa go to Koforidua tomorrow, gather her things together and come down?”
“No, I will stay here for a while,” Beesiwa replied. “Kuukuwa bought me the things I need, so I may go back next week. I’m ready to start work. What would you like me to start with?”
“Well, you can come to the office tomorrow morning, meet the three girls and get a feel for what we do.
“Since you are living here, at least for now, we can discuss the plans for the next few weeks.
“Sometimes there are gaps when I travel up north. You can take care of things from now. I think the girls would like having someone like you around.”
By Ekow de Heer
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A frequent question following breast surgery is whether human tissue possesses the regenerative capacity to restore an excised organ.
From a strict physiological standpoint, a completely removed breast cannot regrow. Unlike certain organisms that can regenerate complex limbs or organs, adult human tissues—particularly specialised glandular structures—lack the cellular machinery required to rebuild an entire organ after its total surgical removal.
Instead, the body heals the surgical site through processes such as scar tissue formation and re-epithelialisation rather than complete cellular regeneration.
What a mastectomy actually removes
To understand why natural tissue regeneration does not occur, it is important to examine the surgical scope of a mastectomy.
Depending on the type of procedure and the medical reason for surgery, a mastectomy may involve the removal of:
Glandular architecture: The milk-producing lobules and ducts that form the functional core of the mammary gland.
Adipose tissue: The fatty tissue that contributes to breast volume, projection and contour.
Other breast tissue: The extent of tissue removal varies according to the type of mastectomy and the need to achieve appropriate surgical clearance.
Because specialised breast structures are physically removed, the body does not rebuild a complete mammary gland. Instead, healing occurs through tissue repair and scar formation.
Distinguishing residual tissue from “regrowth”
Patients or observers may notice changes in the chest area after surgery, sometimes leading to misconceptions about tissue regeneration.
Skin- and nipple-sparing procedures
Modern breast surgery may preserve the outer skin envelope or, in selected cases, the nipple-areola complex. Small amounts of breast tissue may remain depending on the surgical technique. Any changes in remaining tissue due to hormonal fluctuations represent residual tissue responding to the body, rather than the regrowth of a completely removed breast.
Adipose accumulation
Weight gain after surgery can increase the amount of subcutaneous fat across the chest wall. However, this is part of general body fat distribution and does not represent the regeneration of a mammary gland.
Modern reconstructive pathways
Because a completely removed breast does not naturally regenerate, modern medicine offers reconstructive options aimed at restoring physical symmetry, contour and body image.
The two main approaches are implant-based reconstruction and autologous, or tissue-based, reconstruction.
Implant-based reconstruction
Implant-based reconstruction uses synthetic medical devices, typically filled with silicone gel or saline, to rebuild the breast mound following a mastectomy.
The two-stage process: This approach may begin with the placement of a temporary tissue expander to gradually create space and stretch the surrounding tissues. A later procedure may then be performed to place a permanent implant.
Recovery profile: Implant-based reconstruction generally involves a shorter initial surgery and recovery period compared with procedures that require tissue to be harvested from another part of the body.
Long-term considerations: Breast implants are not lifetime devices and require ongoing medical monitoring. Some patients may need additional procedures over time because of complications or changes in the implant or surrounding tissue.
Autologous or tissue-based reconstruction
Autologous reconstruction uses the patient’s own living tissue to create a new breast mound. Tissue may be transferred from another part of the body, commonly the lower abdomen, using procedures such as a DIEP flap.
Natural look and feel: Because the reconstruction uses living tissue, it can provide a natural warmth, texture and softness. The tissue may also change with the patient’s body weight over time.
Long-term durability: Once healing is complete, autologous reconstruction can provide a long-lasting result without the need to replace an implant. However, some patients may still require further procedures.
Complex surgery: This option usually involves a longer operation and recovery period. In microsurgical procedures, surgeons may need to reconnect tiny blood vessels to establish blood flow to the transferred tissue.
Direct comparison
When choosing between these two reconstructive pathways, patients and their surgical teams must consider several physical, medical and lifestyle factors.
Surgical burden: Implant surgery is generally less invasive, while flap reconstruction involves surgery at both the chest and the donor site.
Foreign material versus native tissue: Implants involve the use of a medical device, while autologous reconstruction uses the patient’s own tissue.
Recovery: The recovery timelines and rehabilitation requirements differ significantly between the two procedures.
Recovery and physical rehabilitation
Recovering from breast reconstruction requires patience, careful pacing and, in some cases, structured physical rehabilitation.
Because implant-based and autologous tissue-flap procedures involve different surgical techniques, their healing timelines and physical therapy milestones can vary considerably.
Understanding these differences is important for patients considering reconstruction, as the choice involves more than restoring physical appearance. It also requires careful consideration of recovery, long-term monitoring, lifestyle and individual medical needs.
Part 2 will examine recovery timelines, physical therapy milestones and other factors patients should consider when choosing between reconstructive options.
By Robert Ekow Grimmond-Thompson
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