Aboakyer Festival

Aboakyer literally means, “catching a live deer”. 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 company to bring a live deer for the Omanhene to step on three times is declared the winner of the year.

The Deer Hunt Festival is celebrated in remembrance of Winneba’s fetish war god, Apa Sekum, who was said to have helped the people in various ways. The deer is captured alive and sacrificed to the fetish god. 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 its 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 the 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 colourful flags by the various “Asafo” companies in the traditional area.

Adaakoya Festival

Adaakoya is celebrated at Bolgatanga and Zuarungu by the Gurunsis. It is held be- tween January and February every year. The festival serves to give thanks to the gods for good harvest. The mode of celebration is through various sacrifices followed by drumming and dancing. The climax is a durbar of the chiefs and people.

Adae Kese Festival

This is a very important, albeit rare celebration of the Ashantis. It is held in a large open space in the capital city of Kumasi. The festival is normally well attended and embraced by Ashantis from all walks of life. Basically, the Adae Kese celebrations are magnified forms of Sunday Adae festivals, celebrated every six weeks in accordance with the Akan calender which is based on a cycle of forty- two days and nine months in a year. Invariably, the last Akwasidae festival is set aside for the celebration of Adae Kese.

Adae Kese is usually held to climax celebrations of specific milestones and achieve- ments of the Asante kingdom. It was first celebrated to mark the attainment of statehood of a newly celebrated people, in the aftermath of the Ashanti war of independence, otherwise known as the “Battle of Feyiase”, which was fought against the Denkyiras between 1697 and 1699. Adae Kese, like other Akwasidae events, serve as the platform for pledging allegiance to the kingdom and to affirm loyalty to the occupant of the Golden Stool which represents the unity and embodiment of all Ashanti. The event is marked in two phases. There are solemn private observances which are performed at the King’s palace chambers by accredited members of the royal family and other functionaries. It includes rituals, aimed at cleansing the spirit of the incumbent King and the presentation of ceremonial sacrificial meal (Etọ) and drinks to ancestral spirits. Their blessing and protection guide the kingdom to prosperity.

The public celebrations take the form of a colourful durbar of chiefs and queenmothers presided over by the Asantehene. It involves the display of cherished regalia and paraphernalia accompanied by traditional drumming and dancing as well as firing of musketry amidst pomp and pageantry. The Adae festival is a continuous demonstration of faith in the vision and heritage of the Asante Kingdom, which has existed since the introduction of the Golden Stool in 1700. The festival is also to commemorate and re-enforce the independence of the Ashanti people and an occasion to re-affirm each state’s loyalty to the confederacy instituted in the aftermath of the Ashanti war of independence fought against the Denkyeras between 1697-1699. It provides a platform for the King to meet and share his thoughts with his sub-chiefs and subjects and also reward deserving ones.

Agbamevoza (Kente) Festival

The chiefs and people of Agotime traditional area, a few kilometers east of Ho, who are indeed Ga-Adangbes celebrate their annual Kente festival in August every year. This is a unique festival by all standards. The Agotime people claim they introduced the art of Kente weaving to present-day Ghana and consequently have been marking this event with a colourful festival. The festival culminates in a durbar of chiefs and subjects and various types of Kente cloth are put on display. A unique aspect of the festival is Kente-weaving competition and one that brings about the best is crowned. In the evening of Saturday, Miss “Agbamevo” (Miss Kente) is selected, This unique festival attracts thousands of people from far and near including tourists

Agbeliza/Cassava Festival

Avenorpedo, Avenorpeme and Akatsi are noted for a novel festival - the Agbeliza or cassava festival. The festival is celebrated in August at Avenorpedo. An essential aspect of the festival is the exhibition of the various cassava products such as agbelikakla, yakayake, cassava cake, etc. It is believed the people have found over twenty uses for the cassava plant.

Akuapem Odwira Festival

Akuapem Odwira and Ohum Festivals, two of the famous and most important cultural festivals celebrated in the country, are celebrated in turns by the chains of towns on the Akuapem Ridge. These festivals commence in September and end in January every year. The ceremonies include purification of the stools, reaffirmation of political loyalties and traditional allegiance. Each of these festivals is crowned with a colourful durbar of chiefs and people of the area/town concerned. Culture is seen at its best during these festive occasions.

Akwambo Festival

The festival literally meaning “path-clearing”, is celebrated by the people of Agona in the Central Region. The Asafo companies weed footpaths leading to the streams or rivers, farms and other communal places, as well as paths which lead to shrines. The following day, the whole community assembles at the ancestral shrines and libation is poured by the chief to the ancestral spirits to thank them for their protection during the previous year and then request for more blessing, abundant rainfall and good harvest for the ensuing year. At the stream or riverside where some of the sacrifices are offered, alligators and other species of fish come out to enjoy the mashed yams sprinkled on the water. With their bodies smeared with clay, the people then parade with twigs and tree branches through the town in groups amidst drumming, dancing and firing of musketry. In a procession, they go through the principal routes and then to the durbar ground to meet the chief and his elders. There is a vigil kept at night and patronized mainly by the youth. It is a time when people come together to renew family and social ties. Performing groups, which are dormant are revitalized and new groups initiated.

Akwantukese Festival

This festival is celebrated by the Chiefs and people of New Juaben Traditional Area in the first week of November each year. It is a period of consecration of black stools, invocation of the blessing of ancestral spirits and show of appreciation to the gods for their guidance. A colourful durbar of chiefs is marked to climax the celebrations.

Akwantutenten Festival

The chiefs and people of Worawora who are Akans celebrate their newly revived festival called Akwantutenten. This festival is to commemorate the exodus of the people of Worawora from Ashanti-land to their present abode. It is celebrated like most Akan festivals culminating in a colourful durbar of chiefs on a Saturday. Chiefs sit in state to receive homage from their subjects. Thousands of citizens and other Akans throng the town of Worawora to give of their best. The festival, a major crowd puller, involves a pilgrimage to their first settlements up the hills overlooking the hills at which foot the present settlement is located.

Akyem Ohum Festival

This festival is celebrated twice in a year by the people of Akyem in the Abuakwa Traditional area. These are known as OhumKan and Ohum- Kyire and celebrated in June/July and September/ October respectively. This festival marks the anniversary of the Akyem Nation: worshipping of the ancestral stools and the spirits of those who formerly occupied them.

The celebration is also to mark the first harvest (yam) of the year and to ask for blessings for the coming year. The duration of the festival is 2 days (Tuesday-Wednesday). Two weeks before the festival, a ban is placed on drumming, dancing and noise making. Monday preceding the Tuesday, everybody goes to the farm to bring home the first harvest of the year and to have plenty of food in the house for the duration of the celebrations.

Amu (Rice) Festival

As the name implies, the festival is centered around the harvesting of rice so it is a harvest festival. It is celebrated at Vane, the traditional capital of the Avatime people. It is celebrated in the last week of November to December. It does attract a number of tourists. The people of Avatime, who migrated from Ahanta areas of the Western Region, fought the original people of the area they now occupy, and this is reflected in their drumming, dancing and singing.

Apenorto Festival

The chiefs and people of Mepe in North Tongu District celebrate their annual Apenorto Festival. It is a colourful festival where during the durbar of chiefs, the people put on their best of regalia for general merry- making. It is also the period to take stock of the previous year’s activities whilst development plans are initiated.

Apoo Festival

The Apoo Festival is celebrated in either March or April depending on the traditional calender of the people of Techiman and Wenchi in the Brong Ahafo Region. Some of the activities that mark this festival include the purification of the people in the two traditional areas to rid them of social evils. The significance of the Apoo Festival is to gain favour from royal ancestors to ensure bumper harvest at the end of the year.

Asafotufiam Festival

The Asafotufiam Festival is celebrated on the 1st Saturday of August by the People of Ada in the Greater Accra Region. It commemorates the victories of their warriors in battle and those who fell on the battlefield. The historic event is re-enacted. There are also purification ceremonies, a durbar of chiefs and firing of musketry.

Ayimagonu Festival

The chiefs and people of Dofor Traditional Area in North Tongu District have as their major town Dofor Adidome and celebrate their annual Ayimagonu festival in November. Dofor Adidome, a few kilometers from Juapong, is the Festival home. It is a festival of pomp and pageantry which culminates in a grand durbar of chiefs on a Saturday. Several activities are performed including pouring of libation, etc. Chiefs ride in colourful palanquins amidst singing of war songs.

Boaram Festival

Boaram is the festival for the Talensis in the Bongo Traditional Area who reside at Bongo. It is held between October and November every year. Its significance is to give thanks to the gods for a good season. It is characterised by lots of sacrifices to the gods.

Bobum or Dipo Festival

Dipo is celebrated in April by the people of Manya and Yilo Krobo in the towns of Krobo Odumase and Somanya, about 80 kilometers north of Accra. The mode of celebration is that, adolescent girls are adorned in beautiful beads and half- clothed. The festival initiates such girls into womanhood.

Bugum Chugu (Fire) Festival

The Bugum Chugu is celebrated throughout the Northern Region by the Dagombas, the Nanumbas and the Mamprusis. It is held under the lunar calendar. The main activity is the procession of celebrants with torches at night amidst music and dancing. The significance of Bugum is to commemorate the search for the lost son of an ancient king.

Chimsi Chugu (ED-IL-ADHA) Festival

It is helds under the lunar calendar by all Muslims. There are general prayers, feasting and slaughtering of ram to commemorate the days of Ibrahim (Abraham).

Damba Festival

The Damba festival is categorized into three main festivals, namely:

a. Somo Damba

b. Naa Damba

c. Belkusi Damba

It is celebrated under the lunar calendar by the people of Dagbon, Mamprugu, Gonja, Mamprugui, Nanumba and Mamprusis. The main venue of the celebration is Bawku and its environs. It is held between the months of July and August. The significance of the festival is to commemorate the birthday of the Holy Prophet of Islam. Activities include prayers and fasting and procession of people on horseback, amidst drumming and dancing.

Denkyira Odwira Festival

The Odwira Festival which is celebrated by the Denkyira people runs for weeks, beginning at Jukwa, the traditional capital, and ends at Dunkwa-on Offin, the administrative capital. It signifies cleansing or bathing their ancestors and lesser gods Drumming and firing of guns are done to announce the festival in the palace. There is wailing and weeping by the women amidst the firing of guns by the Asafo companies. Its significance is to remember the departed. On Friday, the two Asafo Companies (traditional warriors) joined by the inhabitants, take to the streets of Jukwa amidst drumming and dancing.

Later the Chief is carried in a palanquin to a sacred place where sacrifices are made to departed royals of the Denkyira State. The festival in Jukwa ends with a durbar of chiefs and people of the area. After the first week in Jukwa, the festival is moved to Dunkwa-on Offin, the administrative capital for the climax of the festivities.

Dzawuwu festival

In every February, the chiefs and people of the Agave traditional area celebrate their annual Dzawuwu festival at Dabala, their chief commercial centre. It is essentially a thanksgiving festival where special portions food are sprinkled to the gods. It also commemorates the bravery of the Agaves of the past who fought and won several wars. It is the time to pay tribute to departed ones and to pour libation for the people to renew their loyalty to their rulers. It has an impressive durbar of chiefs to climax it. Drumming and dancing feature prominently.

Edina Bakatue Festival

Literally translated means “The Opening of the Lagoon” or the “Draining of the Lagoon”. It is celebrated to commemorate the founding of the town, Elmina by the Europeans. It is also celebrated to invoke the deity, Nana Benya’s continuous protection of the state and its people. During the celebration, the Paramount Chief and his sub-chiefs, elders, fetish priests and priestesses, and indeed the entire state offer the sacred food of eggs and mashed yam mixed with palm oil to the river god and pray for peace. All rituals are performed on Mondays. Fetish priests and priestesses and drummers take turns to perform their rituals. There is a performance of the spiritually possessed chief fetish priest as he responds to spiritual revelations.

After performing some rituals at the riverside, the chief priest casts his net three times and announces the lifting of the ban on fishing, drumming, funerals and other social activities in the traditional area. There is a spectacular ride on the lagoon by women resplendent in ‘Kente” cloth and local festive headgears. A royal procession leading to the chief’s palace amidst traditional music ends the festival.

Edina Bronya

The Edina Bronya is a novel Christmas introduced to the people of Elmina during the Dutch era of the colonial period. The period coincides with the Dutch Festival which falls on the first Thursday of January every year and marked in Elmina to signify the bond of friendship between the Dutch and the people of Elmina. A fish-catching ritual is performed at the banks of the Benya Lagoon by the Asafo Companies in their full regalia. The Paramount Chief and his retinue are present at the banks and musketry is fired.

On the eve of the festival, the Paramount chief climbs up Fort St. Jago and fires shots at midnight to usher in the New Year. The Paramount Chief rides in a Palanquin the next day to pay homage to the various clans. Libation is poured using locally prepared wine and there is sprinkling of mashed yam as well as shaking of hands with family heads to signify peace, prosperity and good health in the com- ing year. The paramount Chief and his elders’ converge in front of Elmina Castle where a sheep is slaughtered. There is merry making, drumming and dancing throughout.

Fao Festival

It is held at Paga, Chiana, Kayoro in the Paga/Chiana and Kayoro Traditional Areas between November and February. It is a thanksgiving offering for good harvest. During the festival, the people display stalks of their first harvest of millet as a sign of sacrifice, and thankfulness to the gods.

Feok Festival

This is the annual festival of the people of Sandema in the Builsa Traditional Area. It is a war festival which marks their victory over the slave raider, Babatu. It is held in December. It is celebrated through the display of war dance by various communities. There is also a durbar of the chiefs and people to climax it.

Fievie Kpor Legbeza Festival

It is celebrated by the chiefs and people of Fievie-Dugame in March on bi-annual basis.

Fordjour Yam Festival

The Fordjour Yam Festival is celebrated in the months of August and September by the chiefs and people of Badu in the Wenchi District of Brong Ahafo Region. The celebration of this festival ushers in the New Yam Growing Season.

Gbidukor Festival

In November, the chiefs of Gbi (North) Hohoe areas and Gbi (South) Peki areas celebrate their annual festival. This festival rotates from Hohoe to Peki. It is a very colourful festival of pomp and pageantry. Chiefs are carried in palanquins amidst drumming and dancing. This festival is to commemorate the exploits of the Gbi- Ewes of old. New development projects are initiated. It marks the period of family re-union and to attract thousands of people from far and near. The festival is normally celebrated in November.

Glimetotoza Festival

The chiefs and people of Adaklu traditional area celebrate Glimetotoza to commemorate their exodus from Notsie in present-day Northern Togo to their present abode. During the celebration, the bravery of their ancestors is put on display in forms of war dances, songs and drums. As usual, a grand durbar of chiefs of the Adaklu traditional area, encompassing several settlements is held.

Gobandawu Yam Festival

The Gobandawu Yam Festival marks the beginning of the new harvest season by all traditional areas in the Northern Regions. The main activity is the sacrificial offering of yams and guinea fowl to in-laws. The significance of this festival is to give thanks to the gods for a good harvest.

Gologo / Golib Festival

The Gologo or Golib festival is celebrated by the Telensis who reside at Tenzug. The period of celebration is March/April every year. The significance of the festival is to appeal to the gods for good rains and successful farming seasons. There are no dur- bars except the performing of a series of rituals climaxed by public dancing amidst music and general merry-making.

Gonja Jintigi Fire Festival

It is celebrated by the chiefs and people of Gonja land in April every year. The capital of the Gonja Traditional Area, Damango, serves as the epicentre of the entire celebration. Among activities to mark the festival is the procession at night with torches into the bush or outskirts of towns and villages within Gonjaland. There are also Koran recitals to forecast the new year.

Ho Yam Festival

In mid-September to September ending, the chiefs and people of Asogli State (Ho) and surrounding areas such as Sokode, Abutia Klefe and Akrofu celebrate their annual yam festival. This is essentially a harvest festival. Cooked yam is sprinkled at the various shrines. This is done before any human being is allowed to cook and taste the real yam. There is usually a grand durbar of chiefs where the chiefs sit in state to receive homage from their subjects. The mode of celebration differs slightly from one traditional area to another.

Hogbetsotso Festival

On the first Saturday of every November, a grand durbar of chiefs and people is held at Anloga, the traditional home of the Anlo-speaking Ewes. The durbar forms a significant part of the week-long Hogbetsotso festival which com- memorates the migration (or exodus) of the Anlo-Ewes from the ancient walled city of Notsie in present day Northern Togo, to their present abode in the South Eastern Coastal Wetlands of present day Ghana. They claimed they escaped the tyranny of a wicked chief, Agorkoli, by walking “back- wards” to elude their enemies who might follow them, amidst drumming and dancing to “Husago” and other war songs.

Homowo Festival

The Homowo Festival is celebrated in either August or September by the people of the GA traditional area. Homowo which means “hooting at hunger” is one of the colourful festivals celebrated by the people of Ga (Accra) Traditional Area. It is characterised by rituals such as the sprinkling of “kpokpoi” (the festival dish) to the gods and ancestors for spiritual protection, procession of twins through the principal streets, traditional drumming and dancing and general merry making. A month before the celebration, there is a ban on noise making. A climax of the festival is that from 12 noon to 6:00pm any woman, no matter the status, should accept a hug from a man on the festival street.

Independence Day – 6th March

The largest national spectacle and display of colour takes place in Black Star Square on Independence Day. Each government service is represented in full ceremonial dress: the army, navy, air force, police, firemen, special presidential forces and a selection of schools and colleges parade in front of the president and invited world leaders as well as 30,000 spectators. This is accompanied by music provided by the military mass band, cultural dancers and school children from the region paying homage to the president and invited dignitaries

Kae Arko

This festival is celebrated by the people of Asebu Traditional Area. A mock warfare is re-enacted to instill the spirit of bravery in the people, and also to commemorate the heroic deeds of their ancestor Arko. This drama is performed after the paramount chief and his sub-chiefs have paraded through the town in their palanquins. The week - long festival is held in the third week of October.

Kakube Festival

The Kakube Festival is celebrated in the Last week of November through to the 1st week of December by the People of Nandom. The significance of this festival is to thank family gods and to ask them to bless the soil, protect the people during the farming seasons.

Kalibi Festival

The Kalibi Festival is celebrated in the 1st Week of April by the people of Sankana.

Kamaras Jintigi (Fire) Festival

It is celebrated a day ahead of the main Jintigi (Fire) Festival. This festival is held mainly by the ethnic Kamaras, whose main town is Larabanga. The main activity is the annual consultation of a Koran by the Chief Imam to predict what will happen in the ensuing year. The said Koran is reputed to have been sent there by an angel. The ethnic Kamaras are the descendants of powerful Imams.

Kente Festival

The Kente Festival is celebrated in July/August by the people of Bonwire in the Ejisu-Juaben District A colourful assembly of local chiefs and people of Bonwire, where participants adorn themselves with beautifully woven Kente clothes and designs which they have created. This festival Commemorates the origin of the Kente cloth, Bonwire, over 300 years ago. The festival also seeks to assert the influence of the Kente as an exclusive cloth from this part of the world.

Keta Sometutuza Festival

Two weeks after the Anlo-Ewes celebrate Hogbetsotso festival, their cousins, the Some-Ewes celebrate their Keta-Sometutuza at Agbozume, their traditional home. This colourful festival of pomp and pageantry is rounded off with a grand durbar of chiefs and their subjects on a Saturday. Chiefs pay homage to their paramount chief and renew their allegiance. The Some area is noted for Kente weaving.

Kloyo Sikplemi Festival

The Kloyo Sikplemi Festival is celebrated by the People of Somanya in November. The significance of this festival is to pay homage to ancestral home on the, Krobo mountains. Some activities marking this festival includes a communal labour, pilgrimage to the Krobo mountains and a durbar of chiefs. Kloyo Sikplemi refers to the eviction of the Krobos from the Krobo mountains in 1892 by the then British colonial government. The event is marked every year with an expedition to the top of the mountain to pay homage to their ancestral home The Krobo, made up of Yilo Krobo and Manya Krobo, form one large ethnic group among the Dangme people. The Yilo Krobos stay at Somanya and its suburbs and the Manya Krobo reside around Odumase.

Kobine Festival

The Kobine Festival is celebrated in the 1st week October by the people of Lawra. This festival signifies o a post- harvest event to acknowledge the spiritual guidance of the traditional area by the ancestral gods as well as jubilate over the bountiful harvest. Dancing competitions are organized.

Konyuri Chugu (ED-IL-FITR) Festival

This festival is observed throughout the Northern Regions by all Muslems. It is marked through prayers, feasting, and general merry making. It symbolizes the end of the Ramadan fasting.

Kpini Chugu (Guinea Fowl) Festival

The Kpini Chugu festival is observed in the Dagbon, Mamprugu,and Nanung Traditional Areas as a minor festival. These areas are made up of Dagombas, Mamprusis, Nanumbas, Kokombas and Basaris. There is no general celebration. It is observed as a harvest offering to the gods.

Kpledjoo Festival

The Kpledjoo Festival is celebrated in Either March or April by the people of Tema depending on the traditional calendar. It is an annual festival to facilitate the recovery of the Sakumo Lagoon for bumper harvest. Preceding the festival is a five-month temporary ban on fishing and trapping of crabs in the lagoon. On the day of the celebration of the festival, the chief priest/priestess of the Sakumo lagoon perform some rituals at the banks of the lagoon before the general public is permitted into it. The climax is a grand-durbar of the chiefs and people and general merry-making amidst free-for-all hugging.

Kundum Festival

The people of Sekondi celebrate their annual Kundum Festival between July and August. It is believed that Kundum originated from Ahanta Aboade, a village on the Tarkwa—Takoradi road. Oral tradition states that a hunter from Aboade saw dwarfs dancing to the rhythm of strange music while on a hunting expedition. The hunter watched these strange creatures perform their strange dance for one month and later brought the dance home. Another legend also says that there existed in the village of Aboade a palm tree which is associated with the origin of the Kundum Festival. The fruits of this tree used to ripen once in a year, and with time, this period became a symbolic calendar in the lives of the people. The ripening of the palm fruit became the signal for the festival to begin. Kundum was later adopted by the Nzemas. It is therefore not only the Ahantas who celebrate Kundum, but also the Nzemas. The Sekondi people also adopted Kundum when they settled at Sekondi. Although there are similarities in the way Kundum is celebrated among these people, there are some unique features in the way it is celebrated in every district. Through these festivals, the people remember their ancestors and ask for their help and protection. The festivals are also used to purify the whole state.

The Sekondi Kundum Festival may be regarded as a harvest festival, as well as a period for remembering the dead, cleansing the community and setting new goals for the coming year. It is interesting to note how foreign contact and modern economic development have reshaped the manner of celebrating the festival as the years go by. When the paramount chief sits in state to receive homage from his subjects, development projects are planned and means for rai- sing funds are considered. The unique feature about this festival is that it moves from town to town. If you miss it this week, you get another opportunity to see it at another place.

Kuure Festival

Kuure is the festival of the people of Zaare who are predominantly blacksmiths. The festival symbolizes the “Kuure” which is the Gurune word for hoe. The hoe is their main tool for farming and for that matter, livelihood. It is usually held in January/ February every year. It is characterised by various sacrifices and later followed by drumming and dancing.

Kwafie Festival

The Kwafie Festival is a week-long celebration held in November and December. It is celebrated by the chiefs and people of Dormaa, Berekum and Nsoatre Traditional areas in the Brong Ahafo Region. The activities marking this festival include a purification ceremony, the highlights of which are large bonfires in the courtyards of the chiefs. It is believed that the Dormaas brought fire to Ghana and the legend is symbolically represented in a bonfire.

Masquerading Festival

The Masquerading Festival started around the 1920’s and is celebrated on the 1st of January every year and draws large crowds from all over. There are four fancy-dressing groups who participate in the festival competition, wearing masks and accompanied by brass band music. The festival begins in the morning of New Year Day with street dancing and is open to all the performing groups who parade through the principal streets of Winneba. The groups converge at the Advanced Teacher Training College Park where the competition takes the form of a march past and three different dances (Highlife/Blues) performed by the groups. A team of judges award marks and at the end of the day the most versatile group is crowned the winner.

Mmoa Nni Nko Festival

The Mmoa Nni Nko Festival is celebrated in October by the people of Offinso. The activities that mark this festival include a colourful durbar of chiefs accompanied by traditional drumming and dancing amid merry making and funfair and firing of musketry. This festival commemorates the bravery and wisdom of Nana Wiafe Akenten I, who chose a large piece of land instead of jewelry, when the king was rewarding the various divisions after war

Mmoaninko Afahye

Mmoaniko is celebrated by the people of Offinso, to commemorate the bravery and wisdom of Nana Wiafe Akenten I, who opted for land instead of jewelry, when some of the paramount chiefs of Asante were awarded by the Asantehene (Asante King) after one of their successful wars. Offinso is one of the largest traditional areas within the Asante Kingdom, courtesy this bravery and wise decision. It is celebrated amid drumming and dancing. It is colourful and brings to the full glare of visitors the rich Asante culture.

Ngmayem Festival

The Ngmayem Festival is celebrated in by the Chiefs and People of Dodowa. This festival is also celebrated by the people of Manya and Yilo Krobo. For the people of Dodowa the Ngmayem Festival is celebrated in October and that of the People of Manya and Yilo Krobo is celebrate between March and People. This is the annual traditional harvest and thanksgiving festival of the Shai and Krobos in the towns of Odumase and Somanya.

Nkyidwo Festival

The Nkyidwo Festival is celebrate either in the Last Monday in November or the 1st Monday in December by the people of Essumeja in the Bekwai District. Some of the activities that mark the celebration of this festival includes the performance of rituals and durbar of traditional leaders at a site in the Asantemanso forest, known to be the ancestral origin of the Asantes. This festival Marks the emergence of the first seven Asante ancestors from a huge hole in the ground, marking the origin of theAshantis.

Nyeyi and Tuakron

The Komenda-Nyeyi festival is celebrated in honour of departed heroes and heroines for their great contribution to the various traditional areas and the “Tuakron”, meaning settling on new lands is celebrated by the people of Hemang.

Odambea

It is celebrated by the Chiefs and people of the Saltpond (Nkusukum) Traditional Area. This event commemorates the migration of the Nkusukum people to their present settlement. Odambea means ‘fortified link’. A special feature is the re-enactment of the ancient life styles of the people.

Odunkwaa Festival

This is a week long festival which starts on Easter Monday. The festival has two venues: Abakrampa, the seat of the traditional area and Abura Dunkwa, the administrative capital. Rituals are performed near the state shrine. The festival is characterized by the fencing of the Odum Tree which is regarded as sacred, and believed to have protected the people from attacks during their wars. The climax is on Saturday with a durbar of chiefs in the area and they converge at the palace to pay homage to the paramount chief whilst drumming and dancing.

Odwira Festival

The Odwira Festival is celebrated in either September or October by the people of Aburi in the Akropong-Akwapim, Larteh, Amanorkrom, Ahwerase area. This festival marks the annual thanksgiving to God for his merciful care and protection; customary purification of the land and people by the chiefs and priests for the spiritual and social renewal to face the trials and triumphs of another year; Reaffirmation of loyalties within the tradi- tional administrative set-up and patching up of misunderstandings among families; mourning of those who passed away in the year and feeding with the brave ancestors of Akwapem who are deemed to be present on such occasions; Promotion and presentation of cultural values.

The festival is mainly the dramatization of Akwapem sacred tradi- tions, myths and olden day legends, handed down by the ancestors of the “Oman”. It involves the re-staging of some of the antiquated historical episodes like traditional military tactics. Other activities include path clearing to Amamprobi for ‘Safe’ travel home; lifting of forty days ban on noise making, state mourning for departed souls and feeding the ancestors at Nsorem. There is also a splendid cultural parade of chiefs and a Grand Durbar. A great deal of emphasis is laid on music, dancing and feasting. The Akuapem Odwira festival was instituted by the 1 9th Omanhene of Akropong, Nana Addo Dankwa 1(1811-1835) and first celebrated in October 1826. This followed the capture of the artifacts (pertaining to the celebration of Odwira) by Akwapem forces from the hitherto invincible Ashanti army during the historic battle of Katamansu near Dodowa in 1826.

Oguaa Fetu Festival

The Fetu Afahye celebrated by the people of Oguaa or Cape Coast Traditional Area is named after the 17th Century Fetu or Effutu kingdom located some 19 kilometres inland of Cape Coast. A main feature of the festival is the state purification rites which include the Paramount Chief’s yam festival and is observed in the form of offering mashed yams to the gods. There is also a display of traditional priests and priestesses on Monday night which attracts large crowd mainly the youth and tourists. Another significant feature is the observance of “Bakatue”. This ceremony involves cutting through the sand bar separating the Fosu lagoon and the sea to allow the lagoon access into the sea presumably to bring more fish into the lagoon. The Omanhene( Paramount chief) as part of the event, pours libation to the deity, Nana Fosu. The Omanhene’s net is cast three times into the lagoon to signify the lifting of the ban on lagoon fishing. A regatta or boat race is organized on the lagoon by various fishermen’s groups in the municipality. A grand durbar climaxes the festival.

Okyir Festival

Okyir is the major festival celebrated by the people of Anomabu. It is celebrated as a sign of cleansing or purification of the town from filth, evil spirits etc. Highlights of the festival include the following activities:

• A yam festival celebrated by offering food to the 77 gods of the town.
• Vigil keeping.
• Preparation and distribution of food among friends and loved ones.
• A colourful durbar of chiefs.
• Beach programme.

The climax of the Okyir is on the second Sunday of October

Panafest

The Pan-African Historic Festival is a major biennial event of cultural forum for Africans and people of African descent as well as friends of the continent committed to the noble cause of Pan Africanism. The venues for the Panafest, are the his- torical towns of Cape Coast and Elmina. The festival is a celebration of African cultural values, history and civilization. This consists of: * performances and workshops in theatre, drama, music, cinema, poetry, colloquia and lectures. * colourful traditional durbar of chiefs and people of Ghana * tours/excursions to places of interest such as the slave castle dungeons. Panafest brings together participants from all over the world.

Papa Festival

This festival is Celebrated on an Akwasidae date, mostly in March by the People of Kumamu in the Sekyere East District. The Festival Begins with sacrificial rituals on the eve of the actual day. The day starts with a mini durbar of chiefs presided over by the Paramount Chief of Kumawu. Then comes a procession of the chiefs and traditional militia warrior group to ‘PAPASO’. This is where the sacrificial cow is slaughtered. Anyone can have a piece of this cow if one can withstand the beatings and heckling that characterises attempts to secure a portion of the meat. This display of valour and endurance is part of the festival. The Festival reminds the chiefs and people of the Kumawu area of the bravery of their ancestors, especially, Nana Tweneboah Kodua I, who offered himself as ransom in order that the Ashantis emerge victorious in the battle of independence fought against the Denkyiras. The festival also seeks to purify the state by driving off evil spirits, which may hinder the search for elephant tusks, which are important paraphernalia of the royalty.

Paragbiele Festival

The Paragbiele Festival is celebrated in either the Last week of January or the 1st week of February by the people of Tumu. The festival signifies thanksgiving to ancestors and Almighty God for guidance over the farming season. Farm produce is exhibited alongside music, dance and general merry making.

Samanpiid Festival

The Samanpiid Festival is celebrated by the Kusasis in the Bawku Traditional Area in November and December every year. Its significance is to give thanks to the gods for good harvest. There are hosts of sacrifices followed by merry-making to climax it

Sasabobirim Festival

The Sasabobirim Festival is a week-long celebration in November by the chiefs and people of Awuah Domase near Sunyani in the Brong Ahafo Region. The significance of the Sasabobirim Festival is to mark the remembrance of their brave chief who joined Yaa Asantewaa to fight the Europeans in the early part of the 20th century.

Sasadu Festival

In October, any of the four communities forming the SASADU i.e. Saviefe, Akrofu, Sovie and Alavanyo (on rotational basis) celebrate what is now known as the SASADU festival. It is a festival of pomp and pageantry meant to rekindle the fraternal relationship that exists between the four communities who are said to be of the same stock. A grand durbar of chiefs crowns the festival.

Sonyor Deng Festival

It is a thanksgiving festival to pay homage to the Sonyor “Kupo” fetish shrine at Sonyor in the Bole District of the Northern Region. The festival is held among the Gonja worshippers of the Sonyor “Kupo” shrine. It is held under the lunar calendar. The main activity is the presentation of live bush animals to the shrine.

Tengana Festival

As a thanksgiving offering, the Tengana Festival is held at Balungu, Winkongo and Pwalugu, all in the Tongo Traditional Area. It is one of the festivals for the Telensis. It is climaxed by traditional music and dancing amidst general merry-making.

Wilaa Festival

The Wilaa Festival is celebrate on the 27th April by the Chiefs and People of Takpo. The significance of this festival is to thank the ancestral shrine ‘Wilaa’ for guidance and protection and also to ask for continued blessing from the shrine and God Almighty.

Wli Falls Festival

The chiefs and people of the three communities forming the Wli Traditional Area - Agoviefe, Afegame and Todzi - celebrate their waterfall festival in September. It is a festival to thank the Almighty God for being kind enough to them by providing a waterfall that is perennial and that provides sources of water in a virtually arid area. They thank God for their unique gift, which includes a nature reserve with a very high floral concentration. This festival of pomp and pageantry attracts several tourists from far and near.

Yaa Asantewaa Festival

The Yaa Asantewaa Festival is celebrated in August by the People of Ejisu in the Juaben District. A durbar of chiefs presided over by the paramount chief of Ejisu Traditional area. People from all walks of life call to pay homage to the memory of Nana Yaa Asantewaa the brave Ashanti war heroine and those exiled to the Seychelles with her. The significance of the Yaa Asantewaa Festival is to commemorate the bravery of heroine Yaa Asantewaa I, for resisting attempts by the British Forces to capture the Ashanti Golden Stool by leading the famous uprising in the late 1690’s.

Zumbenti Festival

The Zumbenti Festival is celebrated in the 1st week of April by the Chiefs and People of Kaleo. This festival signifies the thanksgiving to the ancestral gods, cleansing of the land of evil spirits and pacification of gods and re-uniting of families. The Zumbenti Festival is considered the most opportune time to contract traditional marriages.