1.

THE HOMOWO FESTIVAL IN CONTEMPORARY TIMES

 Nungua
 Gamashie
 Tema
 Osu
 La

(1) "Bloi ahe Dzuu" Ancestral Divinities Cleansing ceremony.

Cleansing of Ancient Ancestral Divinities; To enable acquire full sacred

sanction throughout the Homowo Festival Doctrine process. A cleansed
and clean wooden bowl is filled with clean water and special variety of
herbs is blessed to a state of holy water. This water will be used for the
cleansing of the Ancient Ancestral Divinities. After cleansing of the
Ancestral Divinities, the now become holy water will be used by the
selected Divinities and the royalties who played part of the "Bloi ahe dzuu"
to cleanse themselves to remove bad omen away and to receive good
omen. The responsible attendees for the Divinity Cleansing are known as
"Hiime-dzii" and "Yeeme-Dzii" (The Old men and the Old women) who are
in actuality Divinities themselves. The Bloi Ahe-Dzuu performers are;

The "La-Kpa Wulomo" (The Oracle of the La-Asafo and the Conductor to
the "La-Kpa). (Performed Libation for the cleansing)
The La-Asafo "Chief". Royalty. (Performed Libation during the cleansing).
Shikiteeley. Royalty. (Performed Libation during the cleansing)
Manklalo. Royalty. ( Preformed Libation during the cleansing )
Nai-ye Wulomo - Royalty. A Divinity. ( Performed Libation during the
cleansing) Akotia Wulomo - Royalty. A Divinity. ( Performed Libation
during the cleansing) Baamo Wulomo - Royalty. A Divinity. ( Performed
Libation during the cleansing)
The Female Divinities. Royalties -"Lumoi” (Performed Libation during the
cleansing )

Amlakui . "Lumoi" (Sacred Administrative Royalties) ( Performed Libation

during the cleansing )

WON-TE DZURAMO (Feast of honor at Ancestral Divinity Shrines)

Saturday, the seventh day after the last cleansing ceremony, the below
already Cleansed Divinity Shrines will be served sacred food known as
"Fotoli" as the "won-te dzuramo". A goat will be sacrificed and the meat will
be used to cook food known as "Fotoli" ( a fermented corn mill cooked with
yellowish-reddish palm-oil and other spices mixed, which bring out an
aromatic sweet smell and very tasteful ), coupled with "Musher" ( a dried
balls of white corn mill ). The Divinity shrines will be served and all the
cleansing performers and others will make sure they have their share of the
"Fotoli". After the meal, they will perform "nKpai-solemo" (libation) as a
short thanksgiving of atonement blessings of goodness for everything. The
same Divinities who performed the cleansing ceremony will be responsible
for the Divinity Shrines who will receive the "Won-Te Dzuramo" ceremony:

(2)"Nmaa-Dumo" Crops planting & Crops harvesting ceremony.

"SHIBAA Ke NMAA DUMO" (EARTH TILTING & PLANTING OF SACRED

CROP "MILLET")
This section is a combination of sacred communication of sin detection,
judgment and corrections to justify successfully to the crop planting
ceremony. This is one of the spiritual signals that must be accurate to
enable the festival continuation. Millet seed will be planted after a strong
sacred special ceremony and Nkpai "libation" is performed, to enable
professionals, skill workers, traders, Farmers, Fishermen, Amlakui,
Divinities, Queens and Kings etc. and any other descent acceptable work
that one does to earn living and for those who don't have work to have
work. With all strictly male attendees only, the process is handled at the
location of the "Divinity Sakumo", the "La-Kpa Wulomo" residence and also
at the "Nmaa-Nmo naa", accompanied by the "Amlakui" who are the Royal
sacred administration-Board of the La-Asafo. The crops are spiritually
planted into the ground in the names of the above mentioned workers and
the whole La-Asafo, couple with the Ga-Adangbes where ever they will be.
After this section is completed, the 2-weeks fasting begin. Included the
fasting will be, no sexual activities.

(3)"Yele Yeli" Yam Festival ceremony.

The (Dzuramo) Cleansing of the above "Divinities" are spiritually
associated strictly with "Yam-Food" only to be used during their cleansing
ceremony. They are also known as Divinities that do not eat Corn-food.
One of their duties towards the Homowoo-Festival is to provide Yams to
the process and to the "La-Kpa". There will be events of cooking, typically
"Otor" ( a cooked mashed yam, mainly "Puna-Yam" mixed with palm oil and
seasoned spices, in addition with boiled eggs. There will be singing and
cultural ceremonial activities on these days, couple with "NKpai". This and
more on those days you will hear the saying; (Afrimi eye-yele, Nii-Sei eye-
yele, Nii-Manklalo eye-yele and Wiabo eye-yele.)

The Friday event mainly occur at the La-Asafo sovereign land geographical
Rural-Villages which has now turned into towns. This ceremonial section is
known as "KOSEE-BII" (Dzuramo) cleansing. The "Koo-see-Bii" in the
Rural areas will cook a Yam feast in every house in atonement with the
"La-Kpa" Homowo Festival. They will then arrive at the main core of the
"La-Asafo" territory with abandon variety of fruits and Vegetables, while the
women are dressed in a competitive textile designed and overall dress
style. There will be a variety of the "Kpa" songs being sang by each arrival
group from the 'kosee-Bii". This is the "Koo-see-Bii" ceremonial method of
coming to the La-Asafo main core for the Homowoo-Festival.

(4)"Nsho-Bulemo" Ceremony of Opening the Ocean (Waters) Sacred

Gate for Sacred Petition toward the Homowoo-Festival
A special doctrine component event to the Homowoo Festival, through their
"Bonsu" Divinity's sacred ceremony with the spirit of the ocean. The sacred
symbol of the "Divinity Bonsu" is the "Sperm-Whale". The "Abese-Fante"
clan, a clan member of the "Abese" clan of the La-Asafo will lunch a deep
sea voyage for approximately two to three days in search for a large
tropical fish of a particular "Muton-Snapper".

"Fotoli" will be cooked at the Divinity Bonsu location as part of the Divinity
Bonsu "Dzuramo" (cleansing) and the attendees and the Bonsu Divinity will
be served as atonement to the Homowoo Festival and the spirit of the
Ocean. "NKpai" will be performed before and after the deep sea voyage at
the beach location of the "Bonsu Divinity" and nKpai will also be performed
into the Sea as well as a small amount of "Fotoli" food will be thrown into
the sea, the nKpai is perform by the La-Asafo "Wuolei-Atse" who is also
"Wulomo" to the "Wuolei-Atse" throne and the Abese-Fante Clan. In many
Homowo Festival occasions, whales will appear jumping in the ocean as a
confirmation to their cause.

On the following day and not later than the third days at the beach, near
and in the area of the "Bonsu On the following day and not later than the
third days at the beach, near and in the area of the "Bonsu Divinity", many
people will show up to welcome and to witness the fishermen deep sea
fishing voyage return with those special deep sea fishes known in the Ga-
Adangbe language as "Tshile" (Muton-Snapper). They never failed this
mission and their duties to the Homowoo Festival always honored.

As sacred as the ocean, a young innocent virgin girl carried the fish on her
head with the public liturgy method singing and dancing the "Kpa" song
along, and the fish was presented to the "Sacred Testimonial Divinity" the
"La-Kpa" through the La-Kpa Wulomo, the young virgin girl returned to her
home untouched as a virgin. "NKpai" was performed by the "La-Kpa
Wulomo" coupled with a short refreshment which conclude the "Nsho-
Bulemo" section, as part of the Homowoo Festival process component.

The "Divinity-Bonsu" spiritually represents and symbolize for the Ocean

Divinity "Nai-ye". To the La-Asafo and their Homowo Festival, this section
of the opening of the ocean's-waters is to be performed through the spirit of
the sperm-whale, which is the divinity "Bonsu". So they spiritually
communicate to the spirit of the oceans/waters the "Nai-ye" through the
sperm-whale Divinity "Bonsu" ( Bo-Nsu) . The divinity "Nai-ye" is sensitive
among the Ga-Dangmes and the Ewe/Anglo-Gas, so you will find the
Divinity "Nai-ye" (Redeemers ) Wulomei along with the Wuolei-atse
Wulomei of the Divinity Bonsu among many Ga-Dangme sub-nations, such
as the La-Asafo, Nungua-Asafo, Tema-Asafo ,Ga-Mashie-Asafo and Ada-
Asafo/Ewe Anglo-Ga territories, etc. and the Divinity "Bonsu" Shrine
( Sperm-Whale ) can be found at the cultured Ga-Dangme/Ewe/Anglo-Ga
sub-nations located at the ocean coastal areas, an ancestral legacy within
their spiritual-culture that they couldn't leave without. The divinity "Nai-ye"
roots is the now known as the Nile-Rivers, which run from the Nubian's lake
"Nyanza's" many arms, through the then Nubia's Nubian plains, the now
North-East Africa and territories into the Mediterranean sea.
 (5)"Kpa-Nkpa & Kpa-Fio Kplekemo" ; Composing of Kpa lyrics & songs by
Divinities, Royalties and distinguish members couple with Dancing.
(6)"Homo-woo" Fasting ceremony.
(7) Alomi -Dzormo.

NMAA FAA (HARVESTING OF SACRED CROP "MILLET" )

Historically, the crops planting and harvesting never failed, the question is;
Do the above workers ever show appreciation to the "La-Kpa", or do they
take the blessings of appreciation somewhere else, to other foreign
believes sanctuaries. 

"GBE MLI LAA" (BAN OF DRUMMING, LOUD MUSIC & ANY OTHER
LOUDNESS FOR THREE WEEKS)

That Monday quietness is essential to the Ancient Divinities Arriving into

the core of the La-Asafo. There will be visitation to houses by the Divinities
through their hosts. The visitation mission is to bless the children and to
wash away any bad omen or incoming omen and to restore good omen in
the children and in their homes.

ALORMI DZORMOR
TUESDAY approximately 04:00 pm, before the earth rotate away from the
sun at "Lumor Shi", a mandatory location for "Alomi-Dzormo" ceremony.
Extreme quietness will be restored due to the calling attention of the
Ancestral Royal Divinities. With the present of the La-Asafo Spiritual
Dignities and other Royal comrades, there will be "sese" a special wooden
bowl approximately 18 to 24 inches wide by 12-inches deep filled with
clean water mixed with leaves known with special powers. This mixture will
also be sanctify by the "La-Kpa Wulormo" .

The selected Divinity hosts and other royalties include the "La-Asafo Chief"
will gather around the "SESE-BOWL" while the ceremony is specifically
being conducted by the "La-Kpa Wulomor" the Oracle and his wife "Naa
Afieyie". The purpose of this section of the ceremony is to sanctify the
whole La-Asafo, their children, the old , the young, the pregnant, the sick
and the lost to flourish with long live and prosperity, and with the holy water
in the bowl to wash away off their sins and to restore goodness. The water
in the bowl will then be thrown away.

After the sanctification section of the "Alomi-dzormo", the "La-Asafo Chief"

and the "La-Kpa Wulomor" will dance the "Kpa" dance to embrace as a
symbol of unity bonding oath. Shortly after the dance, a special none
alcoholic drink known as "Nmer-daa" made from corn will be served as a
refreshment.

A PLACE WHERE ALL THE DIVINITIES, THEIR HOSTS, AMLAKUI AND

ANY OTHER ROYALTIES WILL BE PRESENT. Under the moon light, the
Sacred Divinity "La-Kpa Wulomo", "Korle Wulomo", "Naa Yoomo Wulomo",
"Osabu-Wulomo" and "Akotia Wulomo" will individually provide a separate
new lyrics-song to be sang and to be dance with, one Divinity-group after
the other. The "La-Kpa-Wulomo" and his new lyrics-song will be the last
song to be performed in this "Kpa-Fio Kplekemo" ceremony, which
conclude that ceremony section after a short "NKpai".

There will be another "Kpa" Lyrics-Songs being produced, but this time the
Lyrics & the Songs will be coming from groups of the La-Kpa communities,
mostly from each clan. These new or old songs are purposely to be sang
on Wednesday Homowo main event Festival. The Lyrics & the Songs
producers are mainly men, while the women of the "La-Asafo" within the
La-Asafo geographical sovereignty-land homes will be cooking "Kpokpoi"
that Monday evening through to early Tuesday morning. Other La-Asafo
generations and families any where on earth also cook in their homes and
participate on those two "Holy" days; The Tuesday and specifically
Wednesday as holydays.

"Kpokpoi" (Kpekple); A three days fermented fresh white corn-kernel, stone

grounded (granulated) into a mill form, then slightly sun dried after, steam
cooked, then mixed with fresh high quality fresh palm-oil and later mixed
with very-small amount of blended cooked okro slightly salted. This will be
mixed thoroughly and sifted with a sieve for a smooth texture. Palm-soup is
what is served with the "Kpokpoi".

On Tuesday morning, "Nkpai" will be performed at each clans House by

their clan head, in front of their clan's generations for long life and
prosperity. There will also be Kpekple food sprinkling for the Ancestors and
also for long-gone love ones and relatives. "Ko", which is also called
"Kpokpoi" or (Kpekple) is shared among the children and the clan
generation in general, friends and enemies are also welcome for the
Kpokpoi feast. Though each private homes also cook the Kpokpoi, they will
show up at the main clan house to show their respect to their Ancestors
and their elders. (This is also an opportunity for the clan to meet other clan
member travellers that they don't know, from new born babies to the elders
while they learn from each other).

(8) Kpa-Solemo.
"KPA TSOO" ( SACRED

PREPARATION OF DIVINITY DRUMS )

THE MAINTENANCE AND PREPARATION OF THE EARS, MOUTH AND

SOUND OF THE THREE DIVINITY DRUMS; known as "Hiime-dzii"; The
"LA-KPA", "NAA-KOOLO" & "AKOTIA" Divinities communicate through
these three Ancestral Divinity drums which must be sacredly accurate
without any flaw. There will be a secret sacred doctrine performed before
the maintenance ceremony will begin for the "Hiime-Dzii". This ceremony
doctrine is not for the public eyes and not to be spoken of, even by the
Divinities assigned to that ceremony.

"KPA SOLEMO" (SACRED TESTIMONIAL PRAYERS ) 

The "Hiime-Dzii" has now been taken out after a short "NKkpai", but still in
the compound of the "La-Kpa Wulomo". They will later be brought out to
the premises gate. The "Hiime-Dzii" are now flawless and visible to the
public eyes but not touchable by the public, yet surrounded and protected
by Divinities, Asafoste-mei, Royalties and other securities. The section
begin with the "La-Kpa Wulomo" to drive away any bad omen off the
premises and to secure sacredness for the "Kpa-Solemo" section

The La-Kpa Wulomo will face the sun (East) and will sweet the pathway
back and forth three times spiritually with a sanctify broom. The premises
must also be sacred for the Divinities and other spiritual Dignitaries during
their Kpa-Dancing. It is forbidden to ware shoes on that premises. After the
premises become sacred, the La-Kpa Wulomo will perform the "Kpa-
Solemo" section by means of sacred communication with the "Hiime-Dzii".

After the Kpa-Solemo section, the "La-Kpa Wulomo" will now dance the
Kpa dance with his wife "Afriyie" three times, and here he will hug his wife
as the symbolism of "La-Kpa" and "Afieyie" wedding vows, this is the
section of "La-Kpa Ekpee Yoo", the "Shakamo" (the passion hug of spiritual
wedding).

After the wedding vows section, the La-Asafo public now has the openness
to sing publicly their "Kpa-Nkpa Kplekemo" section songs & the lyrics that
they composed a night before, the songs were all "Kpa" songs. At this time
the "Kpa" dancing never stop at the La-Kpa premises, it's an environment
of "Dancing with the Ancestors". Within these moments before the day end,
the Oracle "La-Kpa Wulomo" will spiritually deliver a message of Judgment
from the "Divinity La-Kpa"; wrongfulness doings within the communities and
will advices them on corrections and reconciliations to acquire a peaceful
and fruitful New-Year.

To conclude the Wednesday main event of the Homowoo-Festival, the

Royal Divinity "Agbogbootey" will dance three times with the La-Kpa
Wulomo which will conclude the Homowoo-Festival.

(9) "La-Kpa Ekpee-Yoo" Wedding Vows and dancing with the Ancestors
ceremonies, couple with "shakamo" ; the symbolism act of passion and
reproduction.

(10) "Nghoo-Wala" Reconciliation and Blessings day to earn good life and
the ( La-Kpa Divinity visitation to homes, to Judge of their wrongfulness, to
Advice and to Bless them). etc.

The wedding symbolism is known among the ga-adangbes as the "la-kpa"

ekpee-yoo" or the "shakamo"; a symbolism of a passionate hug.

TEMA

Kplejoo Festival

The Chiefs and people of Tema.

Kplejoo is a festival for the gods during which both the gods and people
are purified. The festival falls either in March or April depending on the
position of the moon and lasts for a full month.
 During this festival, the gods are pacified by slaughtering either a sheep or
a cow to prevent accidents and bad omen that may befall the state in the
coming year.

- The gods of the land are pacified and the ban on fishing in the Sakumo
Lagoon is lifted.
- The gods of the land are Nayao, Awudu, Sakumo and Tsade

Nungua

The people of Nungua starts their kplelejoo festival ceremony with the First
dudor mlinu woo (Filling of the traditional pot with sacred water). The holy
water is sprinkled in the various millet gardens for facilitate the growth of
the millet to be planted later on. Thereby paving the way for Mashi to start
their with their shibaa ceremony the following week. The corn is sprinkled in
the major shrines throughout the town and this marks an 8-week ban on
funeral and is associated rites in Nungua.

On the seventh week, a one week ban further placed on noisemaking at

areas under the jurisdiction of the Nugua stool. Followed the cleansing of
the path leading to the town and then rites for the gods. The rites ended at
the beach where special rites to invite Nii Borkete Laweh found of the town
was carried out.
The most important aspect and climax of the festival takes place at the
town square where the oracles are possessed by the deities to prophesy to
the people of things to come.
This was followed by a pilgrimage to bring a sacred corn from Oyibi to
Nungua for the celebration of the Homowo festival. Following the cleansing
and abstinence from sex young adepts are sent bare-footed from Nungua
to Antrayea (Oyibi) to bring down Adayebii (Sacred Corn). They start their
return at 2.00 a.m. through the ancient route: Antrayea through Pinkwai
forest at Katamanso through Santor, Borteyman and finally to Nungua by
crossing the Spintex Road. At a point on the spintes road, a pair of footbells
are put on the feet of the carrier of the Adayebii.
The holy corn is received by the Gborbu Wulomo and subsequently
sprinkled in the sacred grooves and shrines throughout the ancient
township of Nungua.
This was done after the youth of the town had brought in what they called
“holy corn” from Oyibi their ancestral town, near Dodowa and presented it
to the Nungua Gborbu Wulomo (Fetish Priest) Shitse for the rite.
The sprinkling of the Holy Corn places a ban on all funeral activities in
Nungua.

The traditional leaders have lined up a 16-day programme which began in

April and would end on Sunday, July 9.

Notable among the programme were the ban on noise making on June 26
and would be lifted on July 3, a football match between Nungua Town XI
and Teshie XI on Saturday, July 1, whilst the festival would be climaxed
with “Gborbu Kple and Obeneshimo” traditional dance on Sunday July 9.

Twin Festival
According to oral tradition, the Twins Yam festival was initially not observed
as a cultural heritage of the people. Before the climax of the celebration
mostly in the month of August, there are pre-celebrating activities which
characterize this cultural heritage of the people. Among the pre-celebrating
activities is the honouring of twins in the traditional families which the Gas
consider as the ‘birthday’ for all twins. However, the Nai Wulomo (Chief
Priest of Ga Mashie) opined that according to oral tradition, the birth of
twins to a Ga family was an abomination and a sign of bad luck and
therefore are subsequently killed. The Twin celebration is a yam festival
and for this reason yam is the main crop used in preparing food for them.
The wife of Nii Okaija (Chief of Gbese, one of the seven quarters of Ga
Mashie) delivered very vigorously healthy male identical twins. The chief
being aware of the taboo absconded with the babies for obvious reason of
not wanting them killed. With the help of a few of his subjects, they pitched
tent for the babies in the central region of Ghana, but he later returned to
his people. He sent money periodically for their upkeep. Again, according
to the informant, after several years, the twins who had grown to teenagers
decided to visit their father and it was said that they arrived on a Friday, a
day before the climax of the Homowo celebration. The striking identities of
Nii Okaija’s twins were admired by all including the very rulers of the
traditional area. This brought about series of consultation with the gods and
ancestors of the land. Having consulted their gods, it was agreed that the
killing of twins be abrogated and replaced with the celebration of a yam
festival to honour twins during the Homowo festival.

The Twins Yam festival begins early on Friday morning in all the respective
compounds where twins are residing. Traditionally, the Nai Wulomo (the
chief priest) is the first to prepare the baawoo (concoctions) before the
various houses where twins reside can take their turn. This is necessary
since the onus lies on him to seek permission on behalf of all twins of the
traditional area from the gods. The Nai Wulomo (Chief Priest) dressed in
white apparel begin by reciting artistic prayers while his retinue respond
Hiao!,Hiao!, Hiao! meaning, “May it be so”. After the prayers, libation is
performed and poetic words and lyrical expressions also believed to win
admirations from the spirit of the gods are recited. A tuber of yam
(Dioscorea retundata) is cut into small pieces and placed at all entry and
exit points of the shrine believed to invoke the benevolent spirits to the
ceremony.

According to the Nai Wulomo, the herbs used in the preparation of the
twins concoction are of seven different kinds namely ntonme (Dracaena
arborea) hii abaa, nyanyara (Momordica charantia), adibli, adwere
(Portulaca oleracae), tsalai and too lilei. As the chief priest recites some
prayers and sings, he carefully mixes these herbs with sea water,
schnapps and eggs. This baawoo (concoction) is prepared in an artistic
bowl called tsese and the concoction is believed to induce fertility. The
chief priest ends the entire rituals by offering prayers on behalf of the Head
of State of Ghana, all war afflicted countries, workers of the state, school
children and all persons in the world. He then sacrifices two white fowls,
slaughtering them one after the other. The priest recites prayers and throws
each slaughtered fowl backwards and the manner in which the fowl falls is
very significant. The process is repeated if both fowls fall on their bellies
which would be a sign of bad omen till at least one of them lies on its back.
This is done upon an appeal by the priest to the gods to forgive them of
their shortcomings. A goat is also sacrificed in the inner chamber of the
priest’s shrine and the blood applied to the doorposts of the building to
ward off evil spirits. This is biblical and cognate to the Jewish Passover,
hence, the people believe they are protected from evil and bad omen.
Afterwards the meat of the fowls, the goat and the yam are used to prepare
a special meal called fotoli. Fotoli is believed to be the special meal of the
gods and the food is sprinkled at the shrine of the priest to feed the gods.
After the sprinkling rite, the fotoli meal is eaten communally and during that
period, all social statuses are in abeyance.
Between 16 hours to 17.30 GMT, the hull of the yams that were used in
preparing the fotoli are gathered into the concoction in the tsese and a
volunteer carries it to the sea side to cast it away on behalf of all twins of
the Ga traditional area. The twins are besmeared with white clay and
powder to signify victory, purity, joy and longevity. They are also carried
shoulder high by volunteers who follow the tsese (traditional bowl) carriers.

Furthermore, an intense drama unfolds when the carriers of the tsese seem
to be possessed and moves in an uncontrollable and frenzied manner. The
climax of this drama is reached when the carriers from different households
seem to be wrestling against the tsese. They sometimes wrestle with other
tsese carriers. During the procession the people sing the chorus:

Yee, ye yee, yeyee

Akwele suma
Akuoko omasu
Tawia Appiajei
Nyankuma Ago
Abam Hele
Mi tee lanmashi, miya na wuo
Mina wuo, mijo foi,
Mijo foi aahu, mikwo tso,
Mi ko tso aahu, mi kpeleke shi
Mi kpeleke shi Akwele
Mi kpeleke shi Akuoko

Translated as
The spirit of Akwele
The spirit of Akuoko
and Tawiah Appiajei
Nyankoma Ago also and Aban
I went to Lanmashi, and saw a swarm of bees
I run away having seen the swarm of bees
I climbed a tree afterward
After sometime, I descended from the tree
I descended Akwele
I descended Akuoko

TESHIE
Teshie Homowo is the longest, most interesting and variegated. It
rolls off with a series of rites performed in the cover of darkness
by the leading traditionalists. Some of these rites include:
a. Bloi-ahedzuu
b. Ablekuu ke seimliwoo (Sacred corn rites for the stools)
c. Yelegbamo ke seimliwoo (Sacred Yam rites for the stools)

But the first major rite that happens in broad daylight is the
Nshonaa Woji Jamo, pacification of Sea Deities that comes off in
early morning on the first Tuesday of August. This solemn
ceremony is led in performance by the Chief priest or Wulomo
and the chief fisherman called Woleiatse and their teams of
traditionalists. Three different sites along the Teshie coast host
the ceremonies simultaneously. The first is Akee Naa, the
traditional boundary between Teshie and Nungua that is marked
by a sacred stone. The second is Akoblem Nshonaa and then
Gbugbla Nshonaa.

Today, Akee Naa is a spot deep inside Nungua territory (Beach

Comber Beach Resort) and has a rather interesting history behind
it. Oral tradition has it that the founder of Teshie and the Nungua
chief priest decided to meet at dawn along the coast to make a
covenant, the two agreeing to make the covenant at the spot
where they would meet. The story has it that the Nungua priest
over slept and rose to meet the Teshie founder who had walked
far into Nungua territory. And as they had promised they made
the covenant at that spot we call Akee Naa, literally meaning:
‘where we promised,’ caps mine. It must be said, however, that
Nungua has sprawled far beyond this spot towards Teshie.
In the pacification of sea gods ceremony, a goat is slaughtered
and the blood sprinkled along the coast. Cut into pieces, special
portions of the meat is offered to the deities before the traditional
food called FOTOLI is prepared and feasted upon by the teams
after some having been fed to the gods of the sea.
Late afternoon the following day witnesses the Nsho Bulemo rite
during which two or three experienced fishing groups are sent on
a day’s fishing expedition at sea. They return twenty-four hours
later with a catch, done only by hook and line. The catch forms
part of the fish that go into preparation of the traditional food,
Kpokpoe, in the principal houses of the chief fisherman and a few
traditional elders some 19 days later.
The following day, Friday, marks the resumption of Yele Yeli or
Yam Festival which is observed by the rural settlements of
Teshiemei. Leading traditionalists wash and decorate their faming
tools like hoes and cutlasses, feed their gods, celebrate their
twins and break yam which is boiled, pounded and feasted upon,
cassava being integral part of the meal that go with soup made
from cow, goat, pig and chicken.
Kweiman, a Teshie community founded by Nii Kweitia almost two
hundred years ago at the foot of the Aburi hills, is noted as a
leading Yele yeli celebrant. Social groups composed of both the
elderly and youth buy bulls from kraals in cattle-rearing
communities like Katamanso, Appolonia, Kubekro, Mobole, Nmai
Jorn, Ashale Botwe and others, slaughter them, share the meat
and do feasting - every one including guests from far and near,
partaking in them. In 2017, as many as seventeen bulls were
bought and slaughtered in Kweiman alone for the Yele Yeli feast
which runs through the week end till Monday when the ceremony
that bans drumming and dancing is performed.
That ceremony, termed Gbemli Laa or Jra Humo, marks the
banning of drumming and dancing and excessive noise making. It
is quite elaborate. The chief fetish priest of Teshie who hails from
the Kle Quarter, leads a bevy of fetish priests and priestesses and
Asafoatsemei to prepare for the event. They are costumed into
all-white attires, marked with earthen clay in different patterns on
the face and limbs and decorated with Momordica charantia
(Nyanyara), the traditionalists’ popular herb that dismisses evil
spirits. Aside, their hoes which they use to ‘weed’ the market
place are also washed and decorated. These hoes the celebrants
carry and emerge at the crowded Manjaano, weeding and singing
Kpa. The Wulomo steals the show with his traditional oratory
skills in libation pouring that heave praises to Ataa Naa Nyonmo
and the ancestors for their magnanimity and plead with them for
long life and prosperity
Long seated and awaiting the Jra Humo group is the Chief and
his big entourage of elders. Not missing is the political big wigs of
the Lejokuku-Krowor Municipal Assembly that include the
Municipal Chief Executive and the Member of Parliament of
Lejokuku and their invited guests. They watch with glee as the
group, led by the Wulomo, halt to pour libation to the various
shrines of the principal houses of Teshie. The La Kpa shrine is
the biggest and don’t forget this is the same deity that the La
traditional Area worships – a permanent reminder of the fact that
Teshie was part of La before they left to settle here in 1710.
While the ban on drumming, clapping and excessive noise
making holds, the youth do kpashimo especially in the nights.
After a fortnight, the Home Coming Event comes off. Teshimei,
resident and working in other towns, return to their home town in
a spectacular manner. Although the home coming has waned in
significance, it used to be a very spectacular event with every
contingent of Teshiemei uniformed in fabrics in their rehabilitated
and colourfully-sprayed wooden trucks which tooted their ‘poopoo’
horns while the celebrants make merry with bodies jutted out of
the trucks and waving their cloths to the admiration of the hosts.
From the lyrics one could tell if the year had been prosperous,
peaceful or not for the home comers.
The following day is Tuesday, the kpokpoe preparation, sprinkling
and eating day. Every principal or individual house has their
women prepare this meal reserved only for the Homowo
occasion. Palm soup is prepared alongside the kpokpoe.
Unfermented corn dough is steamed, mashed, some okro and
salt added. Some prefer it white while majority love the palm oil-
added version. Packaged beautifully, the leaders and then elders
of each house are served.

The chief priest is the first to break the fast. After saying copious
prayers through libation to the ancestors and the gods, he
carefully serves them first by sprinkling the palm soup-added
kpokpoe through town, kpa songs filling the air. All other houses
do same, sprinkling kpokpoe to their ancestors around their
houses.

The ancestors catered for, the humans then consume the

remainder of the food voraciously.
The most sought-after event arrives with Wednesday, the Noo
Wala, loosely translated to mean ‘Receive long life.’ A huge
social event, all principal houses welcome their own that include
quarrelling factions, say excessive prayers that beckon from the
Almighty God and ancestors long life, good health, prosperity and
happiness to them and mediate for peace.
At dawn of every Ngoowala day, is the blessed day for every
woman who has been blessed with a daughter in law. The
daughters will present a gallon of kerosene and a log of firewood
to the mother of their husbands.
This same period is earmarked for family reconciliations. One of
the parties to a dispute or misunderstanding will wake up this
dawn. Knock at the door of the opponent. As soon as the door
opens, the parties will embrace and weep upon each other’s
shoulders. This non-verbal communication effectively brings any
raging dispute or misunderstanding to an end. Of course, Noo
Wala is one event in several that promotes unity, cordiality, peace
and good neighbourliness. If there is a day that excessive drinking
and feasting happens, it is on Noo Wala day.
The three-day respite from Wednesday to Saturday is thus most
welcomed. Energies regained, the best footballers in under-aged,
veteran and regular categories represent Teshie in friendly soccer
contests against neighbouring towns. Teshie’s closest
neighbours, Nungua, have been the opposing side as far back as
one can remember and the friendly atmosphere is relieving.
Watched by tens of thousands of spectators that beat
attendances at top national league matches, the ceremonial
matches themselves are less friendly, the bragging rights for a
whole year there for the taking. Even professional stars from top
European and local leagues, seek permissions and feature for
either side in these matches. Yes, it is a great source of pride to
the individual and his house to be selected among the top eleven
to represent Teshie at such a momentous occasion.
But what peaks the day’s fun is the half-time rib-cracking displays
by comedians clad in sack and fanciful attires. Their fanciful
penalty kicks, boxing contests, 50metre dashes and rehash of
military firing squads are nothing but rib-cracking.
The following Sunday marks Kpa faa, the resumption of proper
kpa shimo. The Tsese, revered for her benevolence, is the
cynosure of all eyes. Donating a few coins to it and sprinkling its
water on one brings one prosperity and happiness in the coming
year. To those who believe, the cursed are freed; the jobless get
jobs; the lonely get great partners in marriage and even the
barren women put their babies on their laps the following year.
The Tsese, carried by a representative of the Nyonmo Tsaa Naa
House, leads the kpashimo groups through town and blesses all
the fetish shrines. Kpashimo is done in the nights up to midnight
of Friday when the ban on drumming, clapping and excessive
noise making is lifted with the beating of the traditional drums.
THE TSESE BUMO CARNIVAL
The day that breaks, Saturday, is the Tsese Bumo Carnival which
officially ends Teshie Homowo. By midday, hundreds of
thousands of people from far and near have begun to arrive at
Teshie. The Tsese, still at her base at Nyonmo Tsaa Naa,
receives donations and spreads her benevolence to those who
believe in her. Meanwhile the main street linking the national
capital to the Harbour city is blocked as the revelers fill the
streets. By three in the afternoon the final lap is here. The
thousands of kpashiloi line up, each group behind her flag with
the Tsese in the lead. They file through the principal streets of
Teshie, donating her benevolence by spraying her water on those
who beckon by presenting coins to her.
By five in the afternoon, the whole Teshie traditional area has
taken over the beach road, crazy in the final hour of the festival.
The cacophony of kpa songs from the various groups is
deafening. “Wala eeei wala…Wala eeei wala…” is re-echoed a
million times by many as they beckon for long life from their
ancestors. The Tsese carrier is possessed and he begins to trot,
time not on his side. Post Office, Abotsi Hanya, Adom, Ajeley
Lanmo and Adedenkpo are traversed in no time; and finally the
Tsese gets to the Sango Beach where it all ends.
But the Tsese must first take the sins, wrongs and shortcomings
of the people that she has picked on her journey to the ocean in
exchange of cleansing. She then picks up the final hundred
meters on a trot, twirls round and capsizes the Tsese in the shrine
constructed for the purpose. The very exhausted carrier is carried
shoulder-high and sent to his Nyonmo Tsaa Naa House and fed
with mashed kenkey with a good dose of sugar. Meanwhile, as
the kids fight over the coins the Tsese has thrown down at Sango
Naa, the kpashiloi, worn down by the excessive physical
exercises, round things up with a last lap from Sango Naa. Their
numbers diminish as one after another branch to their homes.
Teshie Homowo thus ends with almost everybody exhausted
physically but mentally re-assured of a better tomorrow