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Arts and GH Heritage

Why the Way You Fold Your Fugu Hat Sends a Powerful Message

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In Ghana’s Upper East Region, a seemingly simple fold of fabric can speak louder than words. Wear your fugu hat the wrong way, and you might just find yourself paying a fine — in goats, sheep, or even a cow.

The fugu, also known as batakari, is a handwoven smock beloved across Ghana. But it’s the matching hat — soft, flexible, and worn like a beanie — that carries a traditional code many outsiders overlook.

Depending on how you fold its topmost part, you could be signalling loyalty to a chief, declaring friendship with all, or, dangerously, claiming spiritual power you don’t possess.

Isaaka Munkaila, a smock dealer with 25 years of experience in Bolgatanga’s fugu market, knows the rules well. He demonstrates the styles one by one.

First, fold the hat’s tip to the back. “That is how chiefs wear it,” he says. “It says: ‘I have many followers. I am a head of community.’” An ordinary person wearing it that way in a chief’s palace risks being seen as a rival. The penalty? Depending on the traditional area, a goat, sheep, or cow.

But not all chiefs are quick to punish. Naab Sierig Soore Sobil IV, divisional chief of Pelungu in the Nabdam district, says ignorance can be a defence.

“If someone from the south comes to my palace wearing it like that, I will correct him and teach him. But if a local does it, the elders will demand a fine — to deter others.”

Fold the tip to point skyward, and you’re safe. That’s the everyday style for ordinary people. “It simply acknowledges God’s presence everywhere,” Munkaila says. Fold it to the left or right, and you’re saying: “I belong with everyone — young and old.”

Image Credit: Albert Sore via Myjoyonline

The most dangerous fold? Flat onto the forehead. That style is reserved for spiritually powerful individuals — those with “juju.”

Wear it without the backing of traditional spiritual strength, Munkaila warns, and someone stronger might test you. “You don’t wear it that way if you don’t have the powers.”

While no recorded harm has come from a wrong fold, chiefs have scolded and sanctioned offenders. In the Upper East Region, fines remain small, chiefs acknowledging poverty and changing times. Further north, in the Northern Region, customs are stricter.

For most Ghanaians who grow up with these traditions, the code is second nature. But for visitors, the fugu hat is a quiet reminder: in the north, fashion carries meaning — and sometimes consequences.

Arts and GH Heritage

Dorothy Amenuke’s Art Turns Discarded Fabrics Into Living Memory

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At first glance, the ropes look like tangled language. Thick strands of jute twist across suspended surfaces like unfinished sentences or symbols from a forgotten civilization.

Visitors entering Nubuke Foundation quickly realize that Dr. Dorothy Akpene Amenuke is less interested in decoration than in excavation.

Her exhibition, Dreaming is a Map, feels like walking through memory itself — unstable, layered, sometimes beautiful, sometimes unsettling.

In Ghanaian homes, fabric often carries biography. Old cloth is rarely discarded without thought. A mother’s wrapper, a market bag, a woven mat left in a corner for years — these objects absorb family histories quietly.

Amenuke understands that intimacy deeply. By using recycled textiles, used handbags, kapok, and pandanus mats, she transforms ordinary materials into vessels of cultural memory.

The exhibition’s emotional force lies in how familiar objects are stripped from their everyday function and reborn as political language.

In The Strength Within, handbags associated with femininity and domestic life become symbols of invisible labour, expectation, and survival.

Knotted ropes suggest both protection and restriction, reflecting pressures placed on women navigating tradition and modernity simultaneously.

Her sprawling Habitation Variations installations push the conversation outward. The works creep across walls and floors with organic unpredictability, evoking migration, contested borders, and the fragile idea of belonging in a world increasingly shaped by displacement.

Curated by N’Goné Fall, the exhibition avoids easy explanations. That ambiguity is part of its power. Amenuke invites viewers to sit inside uncertainty rather than escape it.

In a time when contemporary art often races toward spectacle, Dreaming is a Map achieves something quieter and more lasting: it makes discarded materials speak with emotional authority.

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Arts and GH Heritage

Seth Clottey Paints the Sounds and Soul of Accra in Journey Through Life

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There is a particular soundscape to Accra that rarely makes it into official archives: the bargaining cries at Makola, the impatient horns trapped in traffic at Kwame Nkrumah Circle, the distant rhythm of roadside preachers competing with passing trotro mates. In the paintings of Ghanaian artist Seth Clottey, those sounds seem almost visible.

“With Seth, you can almost hear the noise of the market or the sound of the traffic in his painting,” one critic observed — perhaps the most accurate entry point into Journey Through Life, an exhibition less concerned with spectacle than with memory.

Clottey’s work functions like an urban diary of contemporary Ghana. His canvases move between crowded marketplaces, quiet beaches, dense city streets, and the emotional geography of ghetto communities often excluded from polished narratives about African modernity.

Rather than romanticising hardship, he paints these spaces with intimacy and dignity, paying attention to ordinary gestures: women balancing goods at dawn, children weaving through alleyways, exhausted workers leaning into evening conversations.

What makes the exhibition compelling is its refusal to separate beauty from struggle. The beaches glow with calm, yet the city scenes pulse with tension and movement.

The paintings suggest a country constantly negotiating change — economically, socially, and architecturally — while everyday people continue to shape its rhythm.

In many ways, Journey Through Life becomes an act of preservation. As Accra rapidly transforms under the pressure of development and digital culture, Clottey captures the fragile textures of lived experience before they disappear.

His paintings are not simply images of Ghana; they are records of atmosphere, resilience, and human presence.

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Arts and GH Heritage

How Ewuresi Archer Turns Waste Into a Language of Anxiety and Survival

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The first thing that confronts visitors inside Berj Gallery is not beauty in the traditional sense. It is tension. Scraps of fishnet hang beside layered batik.

Threads twist through painted surfaces. Fragments of text drift across canvases like unfinished thoughts overheard in the middle of a restless night.

In her exhibition A Love Letter With Teeth, Ghanaian artist Ewuresi Archer transforms discarded materials into emotional evidence of the times we live in.

Plastic waste, rope, yarn, synthetic fabric and debris are woven directly into the work, refusing to remain invisible. The effect is unsettling in the most deliberate way. Archer forces viewers to sit with the things modern life teaches people to ignore.

Across Accra, clogged gutters, abandoned sachet water plastics and frayed fishing nets have become so familiar that they barely interrupt daily life anymore.

Archer’s work challenges that numbness. Rather than presenting waste as environmental decoration or political symbolism, she treats it as part of the emotional architecture of contemporary existence — something tangled into memory, survival, and consumption itself.

The exhibition’s title captures that contradiction perfectly. There is affection in the work: care in the stitching, patience in the layering, softness in the fabric.

Yet there is also aggression. The surfaces feel crowded, interrupted, almost breathless. Her compositions do not offer viewers the comfort of clean resolution. They pulse with uncertainty.

Curated by Nana Yaa Poku Asare Boadu, the exhibition reflects a growing movement among younger African artists who are using material experimentation not simply for aesthetics, but as social language. In Archer’s hands, discarded objects become witnesses.

By the time visitors leave the gallery, the city outside may look slightly different — every plastic fragment, torn net and overlooked corner suddenly carrying a quieter, heavier meaning.

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