Arts and GH Heritage
My Grandmother’s Funeral Taught Me More About Ghana Than Any Textbook Could
The first time I truly understood what it meant to be Ghanaian, I was seven years old, sitting on a wooden stool in my grandmother’s courtyard, watching her kill a chicken.
Not for drama. For dinner. And for the ancestors.
She spoke to the chicken before she killed it. Whispered words in Twi that I pretended to understand. Then she poured its blood at the base of a dried plantain tree and called it mpata—appeasement. I asked her why. She looked at me like I’d asked why the sky exists.
“The chicken knows,” she said. “The ancestors know. One day, you will know too.”
I’m thirty-two now. I still don’t fully know. And that terrifies me.
The Thing About Preservation
Ghana is doing a lot of talking about cultural preservation lately. Committees meet. Reports are written. Festivals are announced with press releases. The Ministry of Tourism, Arts and Culture releases statements about “leveraging our heritage for economic growth.”
But here’s what those statements don’t capture:
My cousin in London just named her daughter “Ama” because it sounded cute on Instagram. She doesn’t know that Ama means “born on Saturday.” She doesn’t know the naming ceremony involves water, gin, and prayers she’s never heard. She just liked the way it looked in her daughter’s birth announcement.
That’s the problem with preservation. We’re so busy building museums for our culture that we forgot culture actually lives in how we name our children, greet our elders, and pour libation before we open that expensive bottle of champagne.
The Funeral That Shifted Something
Last December, my great-aunt died. She was ninety-four. Maybe ninety-seven. Nobody kept exact records because, as she always said, “The ancestors know my age. Why do you people need papers?”
Her funeral became the event of the season. Three days. Two villages. One cow. And somewhere between the firing of muskets and the distribution of aseda—thank-you money—I watched my London cousins struggle.
They didn’t know when to remove their sandals. They didn’t know why the widow had to sit on a mat. They didn’t understand that the wailing wasn’t just grief—it was a performance, a required ritual, a language the dead understand.
One of them whispered to me: “Why didn’t anyone teach us this?”
I didn’t have an answer.
The Kente Weaver’s Empty Loom

Two weeks ago, I visited a kente weaving village in the Volta Region. The master weaver—seventy-three years old, hands that move like water—showed me his loom. Beautiful. Intricate. Ancient.
“Nobody wants to learn,” he said. “The young people say it takes too long. They want to make money fast. They go to Accra. They sell phone credit.”
I asked him what happens when he’s gone.
He laughed. Not a happy laugh.
“The loom will wait,” he said. “For who? I don’t know. Maybe a ghost.”
His grandson was there, glued to TikTok. Wearing a Manchester United jersey. Speaking English with an accent he learned from American YouTubers. When I asked him in Twi what his favourite kente pattern meant, he shrugged.
“I don’t speak Twi well,” he said. In perfect English.
The Language Problem Nobody Wants to Address
Here’s the uncomfortable truth Ghanaians don’t say out loud:
We’re embarrassed.
We send our children to international schools and feel proud when they struggle with Twi. We correct each other’s English in mixed company but never correct someone who butchers our own language. We’ve decided, collectively and silently, that speaking our mother tongues fluently is somehow less sophisticated.
A friend told me recently, “I speak English to my kids because I want them to succeed globally.”
Global success, it seems, requires local amnesia.
But here’s what I’ve noticed: the most successful Ghanaians abroad aren’t the ones who assimilated completely. They’re the ones who brought something with them. The ones who could explain sankofa to their American coworkers. The ones who wore batik to the office potluck and told the story behind it.
The Ancestors Are Not on Wi-Fi
There’s a moment in every traditional ceremony—whether it’s a wedding, a funeral, or a puberty rite—where the elder pauses. Looks up. And speaks to those who came before.
“Grandfathers,” they say. “Grandmothers. We have not forgotten you.”
The first time I witnessed this, I was embarrassed. Who are they talking to? The air? The ceiling?
Now I understand. They’re talking to continuity. To the thread that connects a chicken killed in 1994 to a chicken killed in 1820. To the idea that we are not alone, not the first, not the last.
My grandmother died ten years ago. Sometimes, when I’m cooking her groundnut soup recipe—the one she never wrote down, the one I had to watch and memorise—I find myself talking to her.
“Too much pepper?” I ask.
And somehow, I know the answer.
That’s culture. Not the festivals. Not the museum exhibits. Not the tourism board campaigns. That quiet knowing. That sense that you’re not starting from zero.
The Good News Nobody’s Reporting
Not everything is dying.
Walk through Nima Market on a Friday afternoon. Young women buying waakye from women who’ve sold it for forty years. Young men arguing about politics in Hausa and Twi mixed together. Children running between legs, speaking whatever language gets them the best response.
Visit any funeral in any village. Watch the teenagers. They’re rolling their eyes, yes. They’re on their phones, yes. But they’re also watching. They’re also learning. They know more than they admit.
And there’s this: the same globalisation that threatens our culture is also preserving it. YouTube videos of adowa dancing. TikTok tutorials on tying kente. Instagram pages dedicated to Ghanaian proverbs with English translations.
A girl in New York can learn her grandmother’s funeral songs from a phone. A boy in London can watch his uncle pour libation and understand why.
It’s not the same as sitting in the courtyard. But it’s something.
What I’m Actually Trying to Say
Ghana’s culture isn’t fragile. It survived colonialism. It survived the transatlantic slave trade. It survived missionaries telling our ancestors their gods were false. It survived independence, structural adjustment, and now, globalisation.
What I’m worried about isn’t survival.
I’m worried about meaning.
We can preserve the forms—the dances, the drums, the cloth—while losing what they actually mean. We can have festivals without understanding why we’re celebrating. We can wear kente without knowing which pattern belongs to which clan. We can call ourselves Ghanaian without knowing what that actually requires.
My grandmother didn’t worry about cultural preservation. She just lived. She greeted properly. She poured libation. She named her children on the day they were born. She didn’t need a committee to tell her what mattered.
We do now. Because we’ve forgotten.
The Challenge
If you’re reading this and you’re Ghanaian, here’s my challenge:
Learn one thing this year.
Not everything. Just one thing.
Learn the story behind your surname. Learn why your family eats that weird thing at Christmas. Learn to cook one dish your grandmother made. Learn what the symbols on your funeral cloth actually mean. Learn to greet an elder properly—not just the words, but the bend, the pause, the eye contact.
And if you’re not Ghanaian, if you’re reading this from somewhere else:
Pay attention to what you’re losing too. Because I promise you, something is slipping. Something your grandchildren will wish you’d held onto.
The ancestors are watching. They’re patient. But even patience runs out eventually.
Arts and GH Heritage
Gideon Hanyame Turns Stains Into Symbols of Memory and Transformation
At KNUST, an everyday water filter became a powerful symbol of work, memory, and the marks that shape human lives.
A clean white filter is designed to disappear. Hidden inside a water system, its success is measured by what it captures and what it keeps out of sight.
Yet Ghanaian artist Gideon Kobbla Hanyame asks a disarming question: what if the stains we try hardest to avoid are the very things that give an object—and perhaps a person—its meaning?
That quiet challenge sat at the centre of I call upon these persons here present to witness that…, an exhibition presented at the Sculpture Auditorium of the Kwame Nkrumah University of Science and Technology (KNUST) in Kumasi. Rather than treating cleanliness as an untouched ideal, Hanyame explored purity as something earned through contact, labour and change.

His starting point was the humble string-wound water filter. Bright white when new, it gradually darkens as it removes impurities. Instead of viewing that transformation as deterioration, Hanyame turned it into a metaphor for the invisible work carried out every day—by people, communities and even cultures that absorb pressure while creating something life-giving for others.
Craft Traditions Meet Contemporary Thought
The exhibition drew deeply from Ghana’s material traditions. Dyed filter yarns, flour sacks, stitched textiles and handcrafted mirror frames merged into works that resisted simple labels. They shifted between sculpture, painting and woven installation, reflecting the artist’s belief that identity is never fixed.
Equally significant was the collaborative process. Local dyers and artisans became part of the creative journey, reinforcing the idea that contemporary art does not exist apart from community knowledge but grows through it.

Visitors were encouraged to wander freely rather than follow a prescribed route. Every path produced a different conversation with the works, mirroring the unpredictable ways people accumulate memories, experiences and scars throughout life.
A Different Definition of Purity
At a time when polished perfection dominates social media and consumer culture, Hanyame offers a striking alternative. His exhibition argues that transformation is rarely spotless. Growth leaves marks. Service demands sacrifice. Objects—and people—carry evidence of every encounter.

In Ghana, where handmade traditions continue to evolve alongside contemporary artistic practice, that message feels especially timely. The exhibition reminds audiences that heritage is not preserved by remaining untouched. It survives by adapting, absorbing and changing with each generation.
Perhaps that is the exhibition’s most enduring idea: the marks we often hide may be the clearest proof that we have lived, worked and become something new.
Arts and GH Heritage
When a Mask Hides Power: The Art Challenging Ghana’s Illegal Mining Crisis
Every conversation about galamsey seems to begin with the same image: a miner waist-deep in muddy water, an excavator tearing through a once-green landscape, or a river turned the colour of clay.
Ghanaian artist Ebenezer Christian wants us to look somewhere else entirely. His question is not who digs the pit, but who profits while remaining unseen.
In his 13-piece sculptural series, The Ambiguity of Mask, Christian transforms abandoned mining equipment, broken protective gear, and industrial debris into haunting faces that appear both familiar and anonymous.

They stare back at viewers with an unsettling silence, carrying the physical scars of extraction while refusing to identify the people behind them.
The masks are not portraits of miners alone. They are symbols of concealment, pointing to the financiers, traditional authorities, landowners, political actors, and other influential figures whose roles in Ghana’s illegal mining economy are often discussed in whispers rather than public debate.

One of the exhibition’s most thought-provoking works, We Know Within, suggests that the truth about galamsey has never been entirely hidden. Instead, it reflects a collective awareness that responsibility extends far beyond those operating machines at mining sites. The title itself hints at an uncomfortable reality: many know where accountability lies, yet meaningful action remains elusive.
Christian’s choice of recycled materials gives the sculptures unusual authority. Every rusted metal fragment and damaged helmet once belonged to the machinery of extraction. Rather than merely representing environmental destruction, the objects embody it. Their transformation into art becomes an act of reclamation, rescuing discarded remnants of exploitation and giving them a new purpose as witnesses.

This approach also places Christian within a growing movement of contemporary African artists who use found materials to address urgent public concerns. Across the continent, artists increasingly see waste not simply as refuse but as historical evidence—objects capable of preserving stories that official records sometimes overlook.
In Ghana, where polluted rivers, degraded forests, and disappearing farmlands have become defining consequences of illegal mining, The Ambiguity of Mask arrives with remarkable urgency.

Yet its greatest strength lies in resisting easy answers. Instead of assigning blame to those most visible, Christian asks audiences to examine the structures that make environmental destruction profitable in the first place.
His sculptures ultimately suggest that the greatest disguise in the galamsey crisis is not worn by the miner standing in plain sight. It belongs to the powerful figures who remain comfortably behind the mask, untouched by the devastation unfolding in the open.
Arts and GH Heritage
Echoes of Presence: How a Ghanaian Artist Turns Memory into Living Art
Adam Tata Gasakor’s latest exhibition explores the invisible traces that shape identity long after moments have faded.
A painting can sometimes remember what people forget.
That quiet proposition sits at the heart of Echoes of Presence, the latest solo exhibition by Ghanaian contemporary artist Adam Tata Gasakor, where canvases become less about what is seen than what is felt.
Instead of offering recognizable faces or familiar landscapes, Gasakor asks viewers to search for fragments of themselves inside layers of colour, texture, and movement.

The approach reflects a growing shift within Ghana’s contemporary art scene. Increasingly, artists are moving beyond documenting everyday life to exploring the emotional terrain beneath it—memory, belonging, grief, resilience, and the relationships that continue to influence people long after encounters have ended.
For Ghanaian audiences, this idea resonates with cultural traditions that honour remembrance. Whether through storytelling, family lineage, festivals celebrating ancestors, or communal rituals that preserve collective history, memory has long been understood as something shared rather than private.
Gasakor translates that philosophy into abstraction, allowing emotion to carry the narrative instead of literal imagery.

His paintings reward patience. Thick applications of pigment and expressive brushstrokes create surfaces that appear to shift depending on where the viewer stands. No single interpretation dominates.
One visitor may recognise hope where another finds loss, proving that the artwork is completed as much by the audience as by the artist.
Presented at The Mix Design Gallery in Accra, the exhibition also reflects the confidence of a new generation of Ghanaian painters whose work speaks across borders without abandoning local sensibilities.
Their language is deeply personal, yet their themes—identity, memory and human connection—are universal.

In an era when visual culture often competes for attention through spectacle and speed, Echoes of Presence embraces silence instead. It suggests that some of life’s most enduring experiences cannot be photographed or fully explained.
They linger in memory, shaping choices, relationships and identity in ways that remain invisible but unmistakably real.
As the exhibition continues until August 4, 2026, Gasakor offers more than a collection of paintings. He creates a space where visitors can slow down, confront their own recollections, and discover that the most lasting presence is often the one that cannot be seen.
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