Alegeli Yi Suku, Wo Va Sro Agbale

Alegeli Yi Suku, Wo Va Sro Agbale, Aveme Kese Mu Aha, Eye Wo Mlo Anyi

I find it very absurd, if not irritating, that those who portray themselves as traditionalists, and curators of indigenous culture would lash at me for writing in Ewe; the language of the Ava Kaleawo. Why don’t the same people call for translation when others write in the Akan language? If language is a necessary variable in preserving indigeneity, which it is, why should I cede territory to those who despise me for communicating in the Ewe language? Creative writing comes with its own specialty, and attempts, by some to change my writing style, medium of expression, and articulation of thought would not succeed. I am not a pleaser, and I don’t give due consideration to commentators who have tried, without success, to twist our hands to tinker with issues that affect the human spirit, and our nation’s development.


Recently, I was told by someone on Ghanaweb to have my head checked. I did, only to be told by my psychiatrist, that I have nothing wrong with my brain formation, and functions. It is odd that the principal leader of the crusade against Obenewaa’s existence on Ghanaweb uses the language converter to write in German. The growing dysfunctions within the nation’s education system, and the non-pliability of our thought processes, are suggestive of a national culture that lacks the self-discipline to transcend the primitive space of ethnocentricity. To write in Ewe is my way of enriching, and not demeaning, the nation’s many cultures. It is my way of showcasing one of Ghana’s beautiful languages, and not elevating it above others.


Why would a learned mind call me, anti-Ashanti, for putting on the table history lessons worthy of intellectual discussion? What makes me anti-Ashanti for questioning indigenous cultural practices that are obsolete, and hinder human freedom? What makes me a nonconformist when I question historical accounts with many missing links? Isn’t scholarship about criticality, and humankind’s attempt to add to the value of the production of knowledge? By right of birth, and blood, am I not Ghanaian, and don’t I have the constitutional right to freely express my views, and use any language I so choose? Let’s wait patiently to see Osei Yaw-London indict me for violating International Conventions on Bad English.


Those who think that my writing in Ewegbe is an attempt to reassert Ewe supremacy live in a strange world. There are many cultural similarities between the Akans, and Ewes, and those who reject the existence of these cultural intersectionalities need lessons on cultural syncretism, which was formed through years of exogamous marriages, and trade. If the preceding is not true, which some ethnocentrists would argue, how do they explain the following? The seven days of the week in the Akan language are; “Kwasiada, Djoada, Benada, Wukuada, Yawoada, Fiada, and Memleda. In Ewe, they are, Kosida, Dzoda, Wukuda, Yaoda, Fida, and Memleda.


While some would think that the name Osei-Tutu is exclusively Ashanti name, a journey to Matse in the Volta Region (i.e. Ho-Yingor District) would contradict the above. First of all, the Paramount Chief (i.e. Fiaga) of Matse is called Togbe Osei-Tutu. He does not speak, or understand a word in Twi. His son, Dei Emma (aka Catalyst) does not speak Twi. From Takla, Wusuta, Peki-Avetile, Saviefe-Agokpo, Amedzofe, Likpe-Bala, and Akome-Gbogame, one can find the Owusus, the Oseis, the Asamoah-Tutus, the Adoms, the Asempas, the Donkors, the Darkos, the Ankrahs, and the Boatengs, who can hardly speak, or understand, a word in Twi. The preceding is a proof that Ewes have nothing against their Akan siblings as some would want us to believe. Eweawofe dzime ko, eye mie ho na amedro kple dzidzo. Yours truly, Dr. Kwame Okoampah Ahoofe has some Ewe blood in his vein, and one trace his genealogy to Peki, among other places.

Why can’t Ghanaians see education as a transformative resource that offers the acquisitor the psychological clout to challenge extraneous customs, the irrelevancy of names, and instead see humankind as agents who have the ability to do good? Sadly, some have questioned my scholarly judgment, and credentials, and have indicted me for probing into the uncharted cultural space they have always dreaded to tread for fear that they might stumble on their unspeakable past (i.e. their complicity Trans-Atlantic Slave Trade.)


Do I need to display my titles to give materiality to my ideas on pre-colonial Ghana’s inglorious history, and the inadequacies of chieftaincy in modern governance? I have a few colleagues who have PhDs, yet cannot carry on with an intellectual conversation without, first, telling the world they have a doctorate degree. While having a doctorate is a praiseworthy achievement, those who flaunt them as a way of covering their insecurity are no scholars. As a matter of fact, I would prefer to sit on the feet on the late Okyeame Akuffo to listen to the historical accounts from this outstanding sage than engaging some cyber-egotist who sees intellectuality as divine gift, and not as an academic exercise. I would prefer to learn from Sarfo-Adjei whose mastery of the English language is extraordinary, yet someone calls him a High School teacher. Why wouldn’t that someone who shows pride in African Studies write in Twi, but in English?


While each of us has an interest in different fields of philosophy, we should be humble, and not use our acquisitive intellectualism, as a weapon, to enslave others, and/or kill their ideas before they grow. The elementary objective of education is served if the flaunters of PhD would negate the centering of one culture, and ethnicity, as the only repository of knowledge, and welcome varying views into the center of learning, and knowledge-sharing. Building a democratic space for knowledge-production is healthy for our nation’s development, and the practicability to shaping socio-human relations. It serves as a safeguard against ethnocentric totalitarianism, and the behind-the-scene movement to re-traditionalize Ghana’s democratic politics to the detriment of modernity.


Culture is not about names. It is not about indigenous cuisines. As a matter of fact, it has nothing to do with the nation’s commercialized funerals, and “bedwom atupabuo” dancing. Culture is not exclusive to one ethnicity, and the hopeless effort to restore our imperial past to generate dollars. Instead, it entails a spectrum of changing values, beliefs, and norms that are central to sustaining human courtesy, integrity, and our nation’s survival. We should not be deceived by the nightly tunes of the “ble ame degbe aveme xevi.” They are the nation’s newest class of "ayevu kple egbevu" scholars who see themselves as intellectual vicars, and would defend the unthinkable, even when there is little, or no reason to do so. A voice that respect plurality, but defends the truth, with fearless honesty, is what Ghana needs. Our nation needs insightful scholars who see debates as expressions of positionalities, and not as a fight. We need intellectuals who lead by deeds, and not those who seek to dominate social discourse with their linear perspective. Ameadeke menya etsome o. Etso (a)kple le na avu. Ekpo du vo. Do I need translate? No I won’t. After all, the stated “adagana” and “alobalo” are part of the language of our forebears, and they were Ghanaians too. Weren’t they? Hope all is well. Good day and cheers.

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