arts and culture

GACA 2019

Ghana Arts and Culture Awards seeks to honour and appreciate the forerunners, brands and the current key players who have contributed greatly to the Arts and Culture Industry here in Ghana and beyond. This awards scheme will be based on selection of individuals who will be filing for nomination. The Ghana Arts and Culture Awards consists of 18 categories, including Honorary awards.



  18. ARTS AND CULTURE MEDIA OF THE YEAR (Photography, Television, Blog)


Nominations will be done based on public recommendation. This means the individual has to receive mentions on our social media platforms which will have his or her portfolio featuring.


It is vetted by a 3-9 member panel of distinguished industry leaders within the Ghanaian Arts and Culture industry. Nomination is done based on how positively influential the projects of these individuals and brands have been on the Arts and Culture industry in Ghana.

Coronation Of Mr LaMont “Montee” Evans As Sanaahene

Nana Kwame Sam I, was installed Sanaahene (Keeper of the Stool Treasury, Gold Ornaments and Stool Valuables) of Obaatan Division by Nana Beenyii III of the Obaatan Division on 4 May 2019.

Known in private life as Mr. LaMont “Montee” Evans, he is 50 years of age and the President/CEO of mojaevans Marketing and Branding Services, LLC (a business and NGO consulting firm) and Healthy Black Communities, Inc. (a health education and disease prevention NGO), both headquartered in the United States.

He grew up and schooled in St. Louis, Missouri until moving on to attend DeVry University in Chicago, Illinois (USA) where he acquired his Bachelors of Science Degree in Business Operations (1998). He attended Goizueta Business School (Emory University) with some work on an Executive MBA (2009). He started his NGO in 2001 and consulting firm in 2002.

He first came to Ghana in 2004 conducting a health assessment in Warababa (Winneba) with a US based NGO to determine the health education needs of those living in this area. He kept coming back to Ghana and in 2006 launched Ghana HIV/AIDS Awareness Week which is an initiative focused on community mobilization. He worked with La Anglican JSS, Charity Youth Organization, Gosanet Foundation, Centre for Popular Education and Human Rights Ghana, Young Ghana Youth Organization during that time. This is his eleventh visit to Ghana.

At a Community Reception held to commemorate his enstoolment in the Obaatan Division, Nana Kwame Sam I spoke about the need to develop a Cultural Arts Center that is community focused and designed to support the needs of the community, but also generate revenue. He stated that this would be a long term project that has multiple phases before completion.

As of May 2019, Nana Kwame Sam I is currently working on eight projects totaling more than $26,000 USD: (1) Taychiam District Assembly Basic School (50 dual desks, 10 desktop computers, three laptops, and 640 textbooks); (2) In God Vocational Training Center (28 Butterfly Sewing Machines); (3) La Anglican Kg, Primary and JSS (89 uniforms, 89 pairs of shoes and lunch for all the children); (4) Potsin A.I. Admadiyya Senior High School (website); (5) Centre for Popular Education and Human Rights Ghana (website); (6) Methodist Girls Senior High School (86 pairs of sandals, malaria kits, malaria drugs and drum set for band); (7) Read-a-Book Foundation – Cape Coast (100 children’s books); and (8) Kakraba Football Club (18 pairs of soccer cleats and 18 volunteer t-shirts).

He said once these projects were completed, his focus would be on the people within the Obaatan Division. He pledged his support to the people during the Community Reception and would be meeting with Nana Beenyii III to gain insight and understanding of the exact needs of the people.

Nana Kwame Sam I would be returning in August/September to attend Chale Wote Festival (Jamestown), Borbor Mfantse Akwanbo’ Festival (Mankessim) and Fetu Afahye (Cape Coast) as well as work on the existing projects.

Akwamu traditional area launched the 55th Anniversary celebration of Nana Afrakoma II

On March 10th 2019, the people of Akwamu traditional area launched the 55th Anniversary celebration of Nana Afrakoma II, Queenmother of Akwamu traditional Area, with the aim of constructing a vocational training school to equip young adults with practical experience and technical skills in a specific type of field and to decrease the unemploment rate in the traditional area.

Akwamu (also called Akuambo) was a state set up by Akan people (in present-day Ghana) that flourished in the 17th and 18th centuries. The name was also applied to its people. Originally emigrating from Bono state, the Akan founders settled in Twifo-Heman. The Akwamu led an expansionist empire in the 17th and 18th centuries. At the peak of their empire, the Akan created an influential culture that has contributed to at least three countries in West Africa.

Akwamus are the Abrade (Aduana) Clan of Akan tribe. According to the oral traditions, they originated from ancient Ghana. They migrated from the north, they went through Egypt and settled in Nubia (Sudan). Around 500 AD (5th century), due to the pressure exerted on Nubia by Axumite kingdom of Ethiopia, Nubia was shattered, and they moved to the west and established small trading kingdoms which later grew and became wealthy and powerful state. By 750 AD, the kingdom had become the ancient Ghana Empire. The Empire lasted from 750 AD to 1200 AD and collapsed as a result of the introduction of Islam in the Western Sudan, and the zeal of the Muslims to impose their religion, their ancestors left for Kong (i.e. present day Ivory Coast). From Kong they moved to Wam. From Wam they moved to Bono Manso, then to Dormaa (these are both on present day Brong-Ahafo region). The movement from Kong was necessitated by the desire of the people to find suitable Savannah conditions since they were not used to Forest life. Around the 14th century, they moved from Dormaa south and went eastwards to Twifo-Hemang, North West Cape Coast. The move was commercially motivated and settled at the Twifo-Heman forest in the later part of the 16th century. Akwamus are Akans, they belonged to the Aduana family who are blood brothers of Asumennya, Dormaa and Kumawu. According to oral tradition, a succession dispute resulted in Otomfuo (brass-smith) Asare deserted the family to form a new state or city called Asaremankesee (Asare’s big state). The modern city of Asaremankese was founded and occupied by the Akwamus.

Akwamu expansion started between 1629 and 1710. They migrated into the Akuapem area, including Kyerepon and Larteh, Denkyera, Ga-Adangbe; and the Ladoku states of Agona, Winneba, Afram plains, Southern Togoland and into Ouidah (Juda) in present-day Benin. The powerful king Nana Ansa Sasraku I annexed the Guan and took over the traditional areas of the Kyerepon. He ruled over them until Asonaba Nana Ofori Kuma and his followers, after a succession dispute in an effort to form their own State, engaged them in a fierce war. The Akwamu were driven away from the mountains.

These Asona family members and their followers were given a piece of land by the Guan and Kyerepon, the original settlers, to form the Akuapem state. But, most of the present Akuapem still have their roots at Akwamufie, especially those bearing the names Addo and Akoto, or who are from the Aduana family.

Nana Ansa Sasraku also played an important role in the life of the King Osei Tutu of Asante by protecting him from the Denkyiria. Osei Tutu’s father name was Owusu Panin from Akwamu and his mother was named Manu Kotosii who also was from Kwaaman. She was the sister of Oti Akenten and Obiri Yeboah the late kings of Kwaaman. When Manu was unable to have children, her brother Obiri Yeboah sent her to a shrine priest called Otutu in Akwapim for help. Later she conceived and gave birth to a baby boy (Osei Kofi) and named him after the shrine called Tutu; by then Kwaaman was under the Denkyiria so when Osei was teenager, he was sent to serve at the court of Boa Amponsem, the then king of Denkyiria. Later, Osei got himself into trouble by impregnating the king’s sister Akobena Bensua and ran to his father at Akwamu for protection. When Osei got to Akwamu, Otumfuo Ansa Sasraku received him and treated him very well; and also protected him from the Denkyirias. Later, Osei Tutu met Kwame Frimpong Anokye (a.k.a. Okomfo Anokye) and he became his friend. Shortly after that Osei’s uncle, Obiri Yeboah, the then king of Kwaaman died in their war against Domaa; and as a result, Osei had to become the next king but he was afraid of the Denkyirias to go back to Kwaaman so Otumfuo Ansa Sasraku detached 300 Akwamu soldiers to guide him to Kwaaman. When the soldiers got to Kwaman, they settled among them and later became citizens of Asafo. The soldiers then restructured the Asante army as the replica of the well-organised Akwamu army and with the help of the Akwamus, they embarked on a series of campaigns which led to the defeat of the Denkyiras; the Asante Stool then became the wife of the Akwamu Stool but when the Akwamu was facing the combined force of Akyem (Akyem Abuakwa, Akyem Kotoku and Akyem Bosome), Ga, Kyerepong, and the Dutch, the Asantes pretended they knew nothing about it and did not help the Akwamus which led to their defeat in 1734. Although Akwamu lost the western part of the Empire, it was quick to reestablished itself and controlled the eastern part of the Empire that was from the east bank of the Volta river to Dahomey.

When the Asantes fought the British in their third and fourth wars, the Akwamus tried to help but withdrew their help because in 1867 Akwamu and Anlo, the two allies of Asante signed diplomatic agreement with British government; therefore based on the agreement, Akwamu could no longer team up with Asante to fight the British again and Asante was defeated. Despite all these Akwamus and Asantes are still strong allies. They fought in many wars as allies, one of the most difficult ones was the “Krepi war” in 1869 where the Dutch and the Ewe forces inflicted heavy casualties on Asante and Akwamu forces to the extent that Otumfuo Kofi Karikari, the then Asantehene decided to withdraw from the war, so he ordered Adu Bofo, the then Asante army general to abandon the Krepi war; but Bofo continued to the end, and later demanded heavy ounces of gold for the captured Dutch (German) missionaries. After the Krepi war, Peki and the majority of Ewes gained their independence; the Akwamu domination over the Ewelands came to a halt; and the empire finally collapsed in 1869. Unfortunately, the Akwamus were displeased with the performance of Otumfuo Kwafo Akoto I (Okorfroboo), the then king of Akwamu empire.

Nana Osei Tutu was assisted in execution cases by the Anumfuo (later Adumfuo) who accompanied him from Akwamu. In the 21st century, numerous Asante trace their ancestry to Akwamu especially; these included people from Asafo and Adum, as well as sections of the people from Bantama and Barekese.

After the death of Nana Ansa Sasraku, he was succeeded by two kings collectively, Nana Addo Panin and Nana Basua. It was during this time that the Akwamu took over the possession of the trading Danish Castle at Christianborg at Osu, in present-day Accra.

Because of the cordial relationship between Akwamu and Asante, during the 19th-century expansion of Asante, Akwamu, Anlo and Asante fought as allies. Akwamu controlled eastern part of the Volta river and the Asante also controlled the western part of it until all of them came under British, German, and French control. During the Golden Anniversary of Nana Kwafo Akoto II, Nana Opoku Ware I crossed the Pra River to spend two days at Akwamufie.

At the peak of their power, the Akwamu state encompassed much of the eastern part of the present-day Ghana. It is traditionally thought that between 1677 and 1681, the Akwamu state conquered the states of Ladoku, Agona and the fort of Whydah, as well as the Ewe people of the Ho region. The Akwamu also conquered the Ga people and occupied the old Ga Kingdom.

In 1693, the Asimani of Akwamu led a raid and seized Osu Castle (currently the seat of the Ghanaian government), from the Danish colonists. The Akwamu thus controlled many of the trade routes from the interior to the coast in the eastern half of what is now Ghana and created a capital at Nyanoase.

In the 1720s a civil war in the Akwamu state caused great hardship. The victors sold most of the King’s allies as slaves and they were transported to the Caribbean island of St. John. In 1733 they fomented a slave revolt on the island.

In 1734 the Akwamus were defeated by the Akyem (Abuakwa, Kotoku and Bosome), Ga, Kyerepong, and the Dutch forces, and lost half of their empire. The Akwamus were pushed to Akwamufie, the location of their current capital; but in 1869 while Akwamu was facing the Dutch and the Ewe forces in the Krepi war, Akyem, Akuapem, and others saw an opportunity to join the Dutch and the Ewe forces to crush Akwamu once and for all; so Dompre, the then king of Akyem Kotoku organized the Akuapem, Ga, and Akyem forces and matched against Akwamu, unfortunately, the Akwamus saw revenge so when W. H. Simpson, the then Acting-Administrator of the Gold Coast tried to intervene diplomatically, the Akwamu arrested him and kept him for five days until Adu Bofo, an Asante army general persuaded them to release him without provoking British to war and they released him, but went ahead and captured Dompre and executed him; and also defeated his forces and Akyem never made such an attempt again.

Akwamu rulers Period of reign
Otumfuo Agyen Kokobo 1505–1520
Otumfuo Ofosu Kwabi 1520–1535
Otumfuo Oduro 1535–1550
Otumfuo Addow 1550–1565
Otumfuo Akoto I 1565–1580
Otumfuo Asare 1580–1595
Otumfuo Akotia 1595–1610
Otumfuo Obuoko Dako 1610–1625
Ohemmaa Afrakoma 1625–1640
Otumfuo Ansa Sasraku I 1640–1674
Otumfuo Ansa Sasraku II 1674–1689
Otumfuo Ansa Sasraku III 1689–1699
Otumfuo Ansa Sasraku IV (Addo) 1699–1702
Otumfuo Akonno Panyin 1702–1725
Otumfuo Ansa Kwao 1725–1730
Otumfuo Akonno Kuma (Regent) 1730–1744
Otumfuo Opoku Kuma 1744–1747
Otumfuo Darko Yaw Panyin 1747–1781
Otumfuo Akoto Panyin 1781–1835
Otumfuo Dako Yaw Kuma 1835–1866
Otumfuo Kwafo Akoto I (Okorfroboo) 1866–1882
Otumfuo Akoto Ababio (Kwame Kenseng) 1882–1887
Otumfuo Akoto Ababio II (Okra Akoto) 1887–1909
Otumfuo Akoto Kwadwo (Mensa Wood) 1909–1910
Otumfuo Akoto Ababio III (Emmanuel Asare) 1910–1917
Otumfuo Ansa Sasraku V (Kwabena Dapaa) 1917–1921
Otumfuo Akoto Ababio IV (Emmanuel Asare) 1921–1937
Odeneho Kwafo Akoto II (Kwame Ofei) (Regent) 1937–1992
Odeneho Kwafo Akoto III 2012-present

Source :Wikipedia

Dipo Festival Of The Krobo, Somanya & Odumasi

Dipo Festival is one of the famous and important festivals in Ghana. It is celebrated by the people of Manya and Yilo Krobo, in Krobo Odumase and Somanya in the Eastern Region.

This is also known as Puberty rites, and is performed on adolescent girls to initiates them to womanhood. It is believed that girls who go through this ritual successfully, before they “touch” a man, become very good wifes.

The Krobos are very good makers of Ghanaian beads so this is also the opportunity for them to exhibit their rich, authentic and beautifully hand made beads.

The Dipo Festival is celebrated in April and as the time approaches, announcement is made on behalf of the Earth goddess, Nana Kloweki for every parent who’s daughter is qualified to get them prepared. Qualified girls are sent to the traditional chief priest for the rite.

The Dipo girls or Dipo-yi are dressed in beautiful cloth only between the waist to the knee level. The upper part of the body is exposed and decorated with colourful and assorted beads. Exposing their breasts for everyone to see signifies that, they are transforming into adulthood.

Two days are set aside for the Dipo festival. These girls undergo a series of rituals, test and tasks to prove their chastity.

On the first day of the ceremony, the girls are paraded in public in their regalia and their heads are shaved leaving a small portion of hair on the head. A raffia is tied around their neck to signify they are now Dipo-yi.

On the next morning, the girls are given a ritual bath and then ask to taste foods like sugar cane and peanuts. The rest of the hair left is now shaved.

Libations are poured with three different drinks, two local ones including palm wine and a foreign drink preferably, Schnapps. This kind of libation is known as the TRI-LIBATION. It is believed that, this is done to ask the gods to bless the girls. Every parent presents a castrated goat which is then slaughtered and the blood used to wash the feet of the girls.

This exercise carried by the Chief priest is in the belief of washing away any bad omen that might prevent the girls from having babies in the future.

The girls sit on a special stool covered with a white cloth. A solution of clay is used to make marks and designs on the body. The intestines of the goats slaughtered are then wrapped around their shoulders and they are taken to a shrine where they’re asked to sit on a sacred stone three times. This marks the end of the rituals and the girls are sent home amidst drumming, dancing and jubilation.

The girls are confined for about a week, where they are taught about everything to become a successful and a good Krobo woman. Tribal marks are made on their hands to indicate that they have passed through the rite and are now women. Elephant skin is tied around their head to ensure fertility.

After the one week of behind the scenes training, they are released. They richly display their beautiful beads and dress in silk or kente(Hand woven cloth) cloth, amidst singing and dancing the Klama dance. They go round to thank all friends and family members for the part they played during the rite. They also receive gifts from love ones.

If you become pregnant before going through the rite, Kukudipo is rather performed on both the girl and the man responsible for the pregnancy. This rite is a form of punishment for not maintaining chastity before marriage. This is also to deter other young girls growing up to be patient until the right time.

The Dipo festival is been modified due to so many factors including, abuse of human rights and also children born through Kukudipo are often disowned by the parents families since they believe the child is cursed.

Despite all these modification, the sole aim of the festival is to prevent teenage pregnancy and also teach the young woman to be ready to take care of her own family in future. So the idea still prevails and it is very interesting to witness this aspect of the art culture of Ghana.

Dipo Festival is one of a kind of the Ghana culture tradition and you must not miss it during your stay in Ghana, especially if it happens to be in March-April(around Easter).

source: thisisgh

photo credit: leyla image

Ghana MakeUp Awards 2019

Winners for just ended Ghana Makeup Awards 3rd Edition

About Us

Makeup Ghana is a social enterprise in the makeup and beauty industry.
We empower the industry towards attaining excellence through training and capacity building, events, consulting & advisory services and also providing channels for engagement between the industry and consumers.

Our Mission
Be at the forefront of empowering the African beauty industry towards excellence.

+233 (0)552555555

makeupghana [at]


The Ghana Arts and Culture Awards serve as a tool to encourage Ghanaians to appreciate and embrace their uniqueness as a people in the Arts and Culture industry. The Festival will be a 4-day event that will be held at the Ghana International Trade Fair Center a hub where both Ghanaians and various nationalitiesare represented. The festival will sport many cultural performances where each region will be adequately represented. On display will be a variety of food, languages, clothing, accessories, etc. which are in line with the Arts and Culture theme of the festival. Representatives from each of the groups performing will be selected to represent Ghana and each region in Grahamstown, South Africa, during their annual Arts Festival.

The Arts and Culture Company aims to portray, showcase, reveal and expose our rich and diverse arts and culture to the rest of the world to unify, educate, maintain, as well as restore our lost cultural values. Against the background of our current generation losing an appreciation of who we are as a people, many do not cherish and adhere to the customs and traditions of our respective societies, The Arts and Culture Company seek to provide the platform for the celebration of our arts and culture.


The Ghana Arts and Culture Awards seeks to honour individuals and brands who have made significant contributions to the Arts and Culture Industry in Ghana. This awards scheme will be based on selection of individuals who will be filing for nomination. The Ghana Arts and Culture Awards consists of 19 categories, including Honorary awards.


Nominations will be done based on public recommendation. This means the individual has to receive mentions on our social media platforms which will have his or her portfolio featuring.


It is vetted by a 3-9 member panel of distinguished industry leaders within the Ghanaian Arts and Culture industry.

Nomination is done based on how positively influential the projects of these individuals and brands have been on the Arts and Culture industry in Ghana.

The award is based on how the individual or brand has made significant contributions to the Arts and Culture industry in Ghana

Aboakyer 2019

The Aboakyer festival is celebrated on the 1st Saturday in May by the Effutu’s of Winneba Traditional Area in the Central Region of Ghana.

Winneba aboakyer is an ancient rite of animal sacrifice to the god Otu to celebrate their safe migration from the ancient western Sudan Empire to their present home, Winneba and also to remove evil and predict a good harvest. Their priest instructed them on behalf or their god, Otu to offer a young member of the Royal Family every year as a sacrifice.

Due to the harsh nature of the sacrifice, the people pleaded to the god, Otu for an animal sacrifice rather than a human sacrifice, then the substitution of a wild cat was accepted as a sacrificial offering instead of a human, provided it was caught alive and beheaded before the god. However, most people lost their lives in the attempt to capture the wild cat. They appealed a second time to Penkyi Otu, named after the place the people settled, and the god accepted the offering of a bushbuck.

Aboakyer literally means, “Catching a live animal” in the Fante language. The two Asafo companies using only sticks and clubs move to their respective hunting grounds in the morning of the first Saturday in May climaxing the festival. The first Asafo Company to bring the live deer for the Omanhene to step on three times is declared the winner of the year.

On the eve of the climax of the festival, the “Asafo” companies perform rituals and outdoor their gods. This ceremony is a crowd puller.

In the morning of Aboakyer day, the paramount Chiefs, sub chiefs, dignitaries and the public assemble at the durbar grounds to wait for the catch amidst drumming and dancing. There is jubilation through the streets until the deer is deposited at the shrine to await slaughter the next day.

In the afternoon, the public admire the works of the gods in the traditional area. This festival is reminiscent of the Jewish Passover festival, because family houses or stools receive smear of sheep blood and sprinkling of the dough mix meal on the first three days before merry making begins. A significant event is the display of colorful flags by the various “Asafo” companies in the traditional area.

Near by attractions

cape coast castle
Elmina castle
kakum national park
Fort William
The Little Fort
Fort Amsterdam
Fort Patience
Fort Good Hope


the arts and culture company | CoverNews by AF themes.