Gender
Value of African beads and its importance in the Ghanaian society
Have you ever thought of the beauty of African beads and how it heightens the beauty of the body when worn? Or has it ever occurred to you why a king sits majestically in his palanquin with different types of beads around his neck, hands and legs during festivals and durbars?
How about the numerous beauty pageants which aim at projecting the African value through the contestants?
Well, the answer is so simple, these demonstrate the creativity, cultural heritage and the taste we have for our own products.
Typically, in Africa, and to be precise, Ghana, the history of Ghanaian beads dates back to ancient times when they were first used as the king’s currency for the exchange of slaves, textiles and alcohol.
Later on, they became popular in ancient times for the rituals of girls. Today, they are as valuable as foreign exchange earners, and serve as tourist attractions. The modern-day woman, both African and non-African, is rediscovering the beauty of these Ghanaian beads which have become popular today.
Colours and meaning
Speaking to Miss Elizabeth Acquah, a professional in the field of bead making, she explained that the colours of Ghanaian beads have meaning. She said, in certain parts of Ghana, white coloured beads evoke fertility; blue coloured ones are associated with purity; while golden beads are a symbol of wealth.
She further said, ‘Bodom’ beads are yellow with a diamond shape design of a darker colour such as blue and were traditionally produced to be worn exclusively by African chiefs. Once you know what the colours of your beads symbolise, wearing them becomes a personal experience.
But in today’s world, beads have become very fashionable and can be worn by anyone at any time to anywhere, depending on the function.
Today, the importance cannot be spelt out in our Ghanaian society as they play significant roles in projecting our cultural values.
Apart from it being worn on the waist, and worn by chiefs and royals, it can also be worn anytime to any occasion. It can go with nice African print dress or any other nice outfit to church, outdoorings, festivals, weddings and any event. Beads are also used in making foot wears, handbags, earrings and necklace.
Sexual Appeal
It is believed that a woman in waist beads is sexually appealing to men. Most African men love to see their women in beads. Most of them have also admitted that seeing a woman in waist beads turns them on. They love to play with it as their women lay in their arms or during sexual activities as well.
Some women also wear specific beads during sex to send a message to their partners. In the Ashanti and Krobo cultures of Ghana, large beads or bells are added to a woman’s waist beads once she is fertile so she makes noise when she walks to alert potential suitors and this serves as a symbol of femininity.
Body Shapers
Waist beads serve as a natural waist trainer for some women. Wearing of beads can easily tell an African woman whether she is gaining or losing weight. If you were to gain weight, the beads will sit higher on the waist or feel tighter, conversely, if you were to lose weight, the beads will feel loose and fall further down to the hips. Waist beads can be worn all day, every day.
Traditional Practices (Rites of Passage)
There is a belief that beads improve a woman’s curves. Hence, African baby girls are made to wear beads to enhance their curves and also to give them shape as they reach their adolescent stage.
Also, beads are used to mark family status, especially on special occasions such as rites of passage of girls to puberty called ‘dipo’ practised by the Krobos.
Beads can also convey identity and cultural significance. For instance, if a woman is married or a man is a warrior or an elder, the beads on them will indicate it. Large and colourful beads symbolise wealth and social status. Blue beads are thought to enhance fertility.
Healing and Meditation
Some people also believe that waist beads have some healing and protective charms that keep danger away. They are said to relieve people from stress, anxiety or relax the nerves during pregnancy.
Heritage and Pride
Beads are the fundamental part of the Ghanaian heritage. Not only do they testify of the vibrance of the Ghanaian creativity, they also play a significant role in the country’s history, rituals and culture. Sometimes, the waist beads are just a show of love for the Ghanaian and African heritage at large.
Maturity and Growth
For many communities, girls put on beads to signify their transition from adolescent into womanhood.
To conclude, beads play an important role in our Ghanaian society, so anytime you think of heightening your image in various ways, think about beads. And note that every African bead conveys pride, beauty, culture, power and identity.
By Jennifer Nyarko
Student, Ghana Institute of Journalism (GIJ)
When Adjoa’s (not her real name) phone was hacked on November 16, 2025, the perpetrator demanded money in exchange for her private videos. The 20-year-old student had none to give, and within hours, the intimate content was circulating online.
Dr Agnes Naa Momo Lartey, the Minister for Gender, Children and Social Protection, launched the 2025 edition of the 16 Days of Activism against Gender-Based Violence at Kaneshie Market on November 25. The campaign, themed “Unite! End Digital Violence Against Women and Girls,” focused on addressing online harassment, sextortion, and image-based sexual abuse, which are increasingly significant forms of violence against women and girls in Ghana.
At the event, Dr Lartey cited national statistics, noting that the 2016 Domestic Violence Survey found 27.7% of Ghanaian women had suffered at least one form of domestic violence, while 32% of girls aged 15 to 24 still believed that wife-beating was justified. She described digital violence as a serious human rights violation that often goes unreported due to cultural norms placing women and girls at greater risk.
“The ministry is working to operationalise its shelters in Accra, as well as construct the 16 regional shelters promised by His Excellency within three years. The National Domestic Violence Policy has been approved by Cabinet, and a new Domestic Abuse Law is being drafted by the Attorney General’s Department,” Dr Lartey explained.
For Adjoa, the threats are already real. Her ordeal began innocuously on Snapchat when she shared her contact believing she was communicating with another young woman. It was later revealed that she was speaking to a man with malicious intent.
“The first thing he said was, ‘Your leaks or we talk business,’” Adjoa recalled. The man sent a link compromising her Snapchat account and demanded money. When she could only provide GH¢16.65, he escalated his demands, insisting on access to all her social media accounts. She refused, and he threatened, “I have uploaded it again. You can check it on Leaktube and Telegram.”
Within days, her videos circulated online with captions claiming she performed sexual acts for money—a claim she denies. Adjoa promptly reported the case to the Cybersecurity Division, providing links, screenshots, and the perpetrator’s number. Twelve days later, she received only a single update confirming the videos had been reported for takedown, and the content remains accessible.
Under Ghana’s Cyber Security Act 2020 (Act 1038) and the Criminal Offences Act, hacking, illegal access to computer systems, extortion, and non-consensual sharing of intimate images are criminalized. Adjoa’s case illustrates the slow pace of enforcement and the urgent need for swift action.
The psychological impact has been severe. “I can’t eat. I don’t want to talk to anyone. I can’t even bring myself to bathe,” Adjoa shared. She experiences suicidal thoughts and constant anxiety about who has seen her videos. Only the support of a few friends has helped her maintain some stability.
Adjoa advises young women to be cautious online: “Your privacy online is never guaranteed. Be careful who you trust. Not everyone who smiles at you on social media has good intentions.” She also encourages victims to report incidents immediately, emphasizing that documentation provides protection, support, and a chance for justice.
For government officials, Adjoa urges: “We need action, not just words. Young girls are vulnerable to online abuse, and stronger protections and faster responses are essential.” She stresses the need for systemic reform, faster removal of harmful content, stricter consequences for perpetrators, and better support systems including counselling and legal guidance.
The campaign brought together development partners, civil society organizations, transport sector leaders, and members of the public to intensify advocacy, strengthen community action, and promote protection for women and girls. While the 16 Days campaign aims to protect women and girls, for Adjoa, its impact is yet to be felt. For now, she waits.
Eyram M.A. Yorgbe is a postgraduate student at the University of Media, Arts and Communication, Ghana, and NLA University College, Norway.
By Eyram M.A. Yorgbe
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For many young women who gathered at last week’s military recruitment exercise, the day was supposed to mark the beginning of a long-awaited dream built on discipline, sacrifice, and the quiet determination to prove that women too can serve, protect, and rise through the ranks of the Ghana Armed Forces. But that dream was shattered when tragedy struck.
Among the crowd were young women who had travelled from distant towns, some clutching envelopes of documents, others holding on to borrowed hope and borrowed money. Many had always believed that the Ghana Armed Forces was one of the few institutions that did not discriminate against their gender. They joined thousands of hopefuls, standing shoulder-to-shoulder under the burning sun, anticipation tightening their chests.
Yet, for six of these young women, the day ended in the unthinkable. They lost their lives in the stampede at El-Wak Sports Stadium, a devastating blow to families, friends, and the nation. Their deaths have left a permanent scar on the dreams they carried and on the community that watched helplessly as hope collided with chaos.
Women caught in the chaos later recounted how panic surged through the crowd. Some were pushed off balance, others struggled to breathe, and a few held on desperately to friends so they would not be swallowed by the moving wave of bodies. Their voices trembled not only from shock but from the fear they had long carried within—the fear of being unseen, unheard, and unprotected.
Unlike their male counterparts, who often approach recruitment with the boldness society readily grants them, many women arrive at such exercises already battling stereotypes. They must first win the silent argument that they belong there. The tragedy, therefore, did not only claim lives and injuries; it magnified the fears women carry even before they step through the recruitment gates.
For some, the military represented their only escape from unemployment and the frustrations of being a young woman seeking stable work in Ghana. That is why they endured the heat, the long queues, and the packed grounds because the uniform symbolized fairness, dignity, and a chance to rewrite their stories.
As families mourn and survivors nurse their wounds, one truth stands out: women’s aspirations must be protected with the same seriousness afforded their male peers. Their courage to defy gender norms should be met with proper safety measures, clear organisation, and a recruitment environment that does not put them at unnecessary risk.
The tragedy has reminded the nation that behind every applicant is a story of sacrifice, hope, family expectations, and for many women, the desire to claim space in fields traditionally reserved for men. These human stories should guide future reforms, and for that reason, gender-sensitive policies must no longer be an afterthought.
It is against this backdrop that the Ghana Armed Forces (GAF) on Monday announced the resumption of its 2025/2026 recruitment exercise in the Greater Accra Region, following the temporary suspension after the stampede on Wednesday, November 12, at the El-Wak Sports Stadium.
In a statement cited by The Spectator and signed by the Acting Director General of Public Relations, Captain (Ghana Navy) Veronica Adzo Arhin, GAF explained that the reinstated process will now take place across eight sub-centres. These include the El-Wak Stadium and Nicholson Park at Burma Camp, which will each have two centres. The Air Force Base at Burma Camp and the Training and Doctrine Command (TRADOC) at Teshie will also each host two centres, while the Eastern Naval Command in Tema will have one.
To ensure smooth screening and reduce congestion, applicants will report in batches of 600, with each individual receiving an SMS specifying their reporting date, batch number, and designated centre.
Even with the revised measures, one concern remains: women’s safety in crowded public spaces must be intentionally prioritised, not assumed under the banner of military discipline. Clearer communication, structured queuing systems, better crowd control, constant medical presence, and trained crisis responders are not luxuries—they are necessities.
Beyond logistics, there must also be recognition that women’s experiences of fear, vulnerability, and danger differ from men—not because they are weaker, but because society has conditioned the environment to be harsher toward them. For every female applicant to any of the security services, there is a story of resistance against stereotypes, limited opportunities, whispered doubts, and unspoken fears.
These stories must shape the reforms that follow, ensuring that young women can pursue the uniform not with fear, but with confidence and dignity. And as the nation continues to mourn the six young women whose lives were lost, the hope remains that lessons learned from this tragedy will safeguard the dreams of those who step forward next, so their courage is met with the order, protection, and respect it deserves.
By Esinam Jemima Kuatsinu
