Hogbetsotso Festival The Hogbetsotso Festival is a annual celebration every November by the Anlos also called the ewes.

The word Hogbe is a Ewe word meaning the day of departure which represents their story of migration from their past domicile. History documents it that the Anlos settled first at Ketu in Yoruba land which is near the Benin-Nigeria border before migrating to live in Notsiein central Togo. At Notsie, they came under the rule of an alleged wicked King called Agor-Korli who treated the Ewe so cruelly that they decided to escape.Therefore, the people in consultation with an old lady who was a soothsayer told them that the king was planning to kill them so they should find a way of escaping from the town.The enslaved ones therefore devised a wise way to escape from the townwhich was led by a brave warrior known as the Red Hunter. The town they lived was fenced with a mud wallmeant for making it difficult for escape. This wall, for spiritual reason, was sprinkled with human blood to make it difficult for anyone who will attempt breaking it. The individual whose blood is to be used must be seen as a pious person. All the same, the adage that says, where ever there is a will there is a way came to reality, the main strategy to escape was that, their women were asked to dispense water on one side of the wall anytime they had to dispose of dirtywater from leftover dish washing. This resulted in the wall becoming soft making it easy to break the wall and for easy escape. After escaping, they walked backwards with the rationale of confusing their pursuers from noticing and even oral legendry has it that The Red Hunter turned himself into a rat and walked over all their footprints to make them look older. From Notsie they eventually reached their current home. Thus, these two places, Ketu and Notsie, are referred to as Hogbe. When they got to their present home, they created the festival to commemorate the successful bravery escape and as well as their leaders. Celebrating hogbetsotso festival The main objective of the celebration of this festival is to mark their journey from their former home in Togo, to their present settlement in Ghana. The festival is a great time for the people, as this marks a great time in their history and is a time for settling disputes among sub-chiefs and some prominent individuals and more importantly is to know each other. Others take advantage of the occasion to get their future partners. A whole range of activities take place during the celebration of the festival from the first day to the day of the grand durbar. The inception of the festival dates back to the 1962 but now celebrated on the first Saturday of November every year at Anloga and ends on the next Saturday. Inorder not to concentrate activities of the festive in one area, aconsensusreached among the indigenes is that a week before the main festival, there should be a mini festival outside Anlog or better still, the celebration of the festival should be held on rotational basis in each of the town. This is meant to be an exact replica of the main event with all the activities except that these are held at this selected town and village. Anyako, Dzodze and Klikor were therefore chosen as some of the sites for the mini festivalcelebration. The first day activity is the mockup day. This is a day that is set to demonstrate the way the departure or escape of the enslaved ones was organized. In order to fool the king and his elders, the departing group

walked backwards so that their footsteps would give the impression that they were rather moving towards and not away from Notsie. The performing of this incident today is done through the medium of the Misego (Husago) dance which is believed to be the one used to organize the departure. The dance is performed mainly by women, especially the young ones with many features portraying backward steps with songs to match the occasion,a moment worth watching and part-taking. A bad incident which is believed to have happened during the journeying period is said to have occurred after their departure from Notsie and a stopover at a place now known as Tsevie. There, the people grew some cowpeas which would sustain them for the next stage of their journey. Low and behold,they woke up the next morning only to find that the farms they will rely on had been destroy by wild pigs. The storyline is that, before the cowpeas could fully mature, the insecurity of the place led to agitation among sections of the people for early departure. This decision was opposed by others who insisted that the cowpeas should be allowed to tsevie a little more. In Ewe, Tsevie means grow a little more. Consequently thedivergence led to the departure of the main group with the others remaining there to give the name Tsevie to the place. The third day of the celebration is the dodede and nugbidodo day. These are events mearnt for cleaning the surrounding areas. The dodede, rite which literally means removal of disease,this involves theeliminationof disease and the expulsion of evil spirits which are held to be the causes of such disease. Dodede precedes the celebrations of the festival, serving as a fitting preparation for be in touch with the Supreme God (Mawu), the smaller god (trowo), and their ancestor (togbinoliawo), and this is purely private ritual affair.Nugbidodo means reconciliation. In the land of Anlo, they always strive for harmony among each other. The conviction is that the ancestors do not like misunderstanding and quarrels to remain unresolved because this bridges ill health and hinder progress. Therefore, nugbidodo is performed among family members as well as lineages, clans and among chiefs to solve all problems. In addition, there is a strong belief that the Hogbetsotso festival will not succeed till this ritual is duly performed. Hanududu which is one of the activities, is one you should not be left out as a visitor. All landlords provide ingredients for their wives and hold an open house. The notion is that those who quarrel do not eat together and vice versa. Therefore, this is organized to compel each other to eat together leading to reconciliation among the parties involved and a manifestation of harmony among kinsfolk, lineage members, clansfolk and the population at large. The Miss Hogbetsotso is a must witness ceremony as a today additive to the range of activities to sustain the interest, entertainment and relaxation pleasure of visitors. This is where beautiful ladies of the Anlo land dress beautifully for a beauty pageant. The actual reason why this is organized as part of the festival is to use it as an opportunity to educate parents and invited guest on issues on Child Labour, Female Genital Mutilation, Causes of road accidents and possible solutions among other social and development issues. Each of these elegant ladies presents a paper on the key thematic issues outlined above. It is also a ceremony for showcasing the touristic potentials of the region. After the contest, trips are organized to attraction sites such as mount Afadjato, TafiAtomi Monkey sanctuary, Wli falls and

others eco-tourism sites in the region. Make an effort to this ceremony and your experience will be worthwhile. The climax of the festival is the durbar of chiefs and people held at Anloga. No festival is complete without music and dance and the Hogbetsotso is no exception. In this durbar, people from all parts of Ghana especially Volta Region turns up in their numbers to show appellations to their king who always stays from public view. While the ever popular Agbadza is always performed to welcome the king and his entourage in, other dances such as Misego (Husago), Kpegisu, Atsia, Keta and dances specifically associated with certain clans like Laklevu (the Leopard Dance) of the Bamee clan are displayed colorfully. The Borborbor traditional dance of the people of Anlo is not left out during the ceremony. During the grand durbar of the chiefs, the dance is vigorously performed. This is an intense dance that involves rapid tapping of the dancers side accompanied by intricate foot work.The festival is ended by key note address from dignitaries and the final libation is poured. The government representatives and non-governmental (N.G.Os) use that as a good ground to present to the community the developmental projects planned and calls for their participation. To crown it all, the president is taking round the various communities in a convoy for cutting of sword as a sign of commissioning the various projects.

Homowo

Homowo is an annual festival celebrated by the chiefs and people of GaAdangme traditional area, in the Greater Accra Region of Ghana. Homowo Literally means "Hooting at hunger". Purpose and History It is celebrated to remind the people of their victory over a great famine which they experienced in the Olden days when they were migrating from their ancestral homeland to occupy their present area of settlement. As the famine came to an end and they had a good harvest, they hooted at the hunger for which they had suffered. Hence/the name "Homowo" which means hooting at hunger. Another account has it that, the festival was delivered from the Jewish Passover. The second school of thought attributed the unleavened com bread to that of Jewish unleavened flour bread as the ritual food, the red clay painted at the door posts and the way the people eat in hurry during the festival are similar to the traditions of the Jewish Passover feast. The Ga-Adangme traditional area comprises of the Ga-mashi Accra, Osu, La, Teshie, Nungua, Prampram, Kpone, Ningo and Tema. The customary rites for sowing millet or corn (nmaadumo) begin in the Ga traditional calendar to mark the preparation for the celebration of the festival. The sowing of the com is done by seven chief priests (Agoaabi) of the traditional area. It is sown On different days by the various shrines. For example, Dantu on Monday, Sakumo on Tuesday and NaaKorle and NaaAfieye on Friday. In the evening of the sowing day each shrine priest keeps vigil with prayers to ask the earth godess (asaaseyaa) to bless the land with an abundant harvest. Before the festival, a ban is placed on drumming, dancing, merry-making and any other form of noise making in the Ga-Adangme traditional area. The ban starts with the "nmaadumo" and lasts for thirty days. Special rites are performed by the priest and the GbeseMantse to mark the end of the ban.

Aboakyer

The Festival is celebrated by the Efutu of Winneba Traditional area along the Coast of Ghana. The is one of the most commonest and important festival celebrated in Advertising the Central Region of Ghana. The Purpose Deer hunting or the isorganised in honour of the tribal god of the people of Winneba called "PenkyeOtu". The god receives an annual sacrifice of a deer from the people. is usually celebrated in the month of May. The History The festival is believed to have originated about three hundred years ago when Efutu people occupied their present home along the Coast. It is again believed that the people were able to establish their present settlement through the instrumentality of their god, PenkyeOtu. The Tribal god still helps and protects the people of Winneba, hence the people hold the festival to express their gratitude to him. Initially, human beings from the royal family were used for the sacrifice for PenkyeOtu. Looking that the royal family is dying out, they pleaded with PenkyeOtu to accept a live leopard instead of human beings. The god agreed and for some time, live leopard was caught and offered to the god. However, the live leopard still claims the life of human beings and many people were heavily wounded. In view of this, the people had to appeal to the god to accept a deer as a substitute for the leopard. It is explained that PenkyeOtu accepted the deer because its stripped skin looks like that of a Leopard skin. Others believed that, the deer was accepted as a substitute for the Leopard because its blood and that of leopard, is similar to that of a man. The festival involves the two Asafo companies, Dentsifo and Tuafo in Winneba who compete among themselves to catch their deer first.

Mode of Celebration The festival begins mostly in the evening when it is about seven Oclock with a march past by brass band throughout the major streets of Winneba. It is followed by an entertainment in the night like singing and dancing. On the next day, rituals are performed. Libation is poured, prayers said and guns fired. The officials and men of the two Asafo companies go to the beach to purify themselves by bathing in the sea. PenkyeOtu is smeared with special oil and covered with new piece of Calico. The priests shave their hair and also smear themselves with some of the oil used in smearing PenkyeOtu. During the beginning of the Deer hunt, members of each Asafo company offer sacrifices to the ancestral sprits to help them in their deer hunt the next day. In the morning the following day, all the members of the Asafo Companies march to PenkyeOtus residence for a mixture of roots and herbs to be sprinkled on them. This is to ensure their safe return from the hunt. Members in the group smear themselves with clay, wear charms and amulets. After seeing the Omanhene, they set off to hunt for the deer. The first group to go is the Tuafo Company since their field of operation is far away than the other group. No weapons are used except clubs. The company that makes the first catch rushes back home with war songs and shout of victory the deer is presented to the Omanhene who places his bare right foot three times on it. He bids the group well done and retires to his seat to await for the others. Distinguished guest sit at Humpherys Park to witness the return of the companies with their deers . Besides, the deer is lifted up and carried through the principal streets of the town with singing and dancing to the shrine of PenkyeOtu. Custom however forces the Omanhene and his elders to remain seated at Humphreys Park till the last person has safely returned. The Omanhene joins the procession after all the people involve had return. The members of the two Asafo Companies dressed up (put on their best cloths) with the winners infront march through the main "streets of the town, singing and dancing, whilst the omanhene site in the Palanquin and follows at the rear. They are usually join by| their women in such a joyous mood. On the last day, the two Asafo Companies come together before PenkyeOtu and the deer is sacrifice to the god. Divination is also performed to know what lies in store for the town in the year ahead. Finally, the people of the Efutu believe that, if Number one (No. 1) Company that is; Tuafo group wins the context, then there will be peace and prosperity in the coming year but if Number two (No. 2) wins, that is Dantsifo then the coming year will be a year of famine| and war. It is of interest to note that, the priest of PenkyeOtu stays in the| shrine till it rains. For that ensures the successful end of the festival.

Apoo

The festival is celebrated by the chiefs and people of Techiman, Nkoranza and Wenchi traditional areas. It is celebrated annually around the month of March and April. Purpose

The main aim of the festival is to provide a forum where the individuals can resent, talk and criticise the wrong doings of the people in authority (local rulers) that is, chief etc. This is done during the celebration of the festival through singing.

History It is known that, the god called "Ntoa" which settled among the people of Bono-Manso, the then capital of the Bono kingdom, is believed to have hated wrong doings.

The Ntoa god started killing all people who do wrong. The people who were then alarmed by the deaths that occur, decided to ask about the cause of such deaths. It was revealed to them that, it was tneNtoa god who used to kill men and women who does wrong. After some period of time, the Ntoa god decided to leave the people. But the chiefs and people of the area appealed to the god to stay. In the light of the above, it was decided that an annual festival should be held during which period the people will be minded to hate evil which is demanded by the Ntoa god.

Mode of Celebration

Before the commencement of the celebration of the festival, a week of silence is declared, in which there is a ban on drumming, weeping and other forms of noise making. Aside, is a week longactivity. It begins with the collection of white clay "Hyireko" from the riverside on Fofie. The clay is used for the decoration of the shrines and walls in the fetish house. The above is followed by "Nnunsin-tuo" where the fetish priest destroy spiritually all charms hidden to harm innocent people on the "" day. On Wednesday (Monowukuo) the "AddaeKan" (first Addae) is held. Thursday (Muonayawuo) the "Asaahwe" i.e. Mock fighting is performed in remembrance of the wars in the past. On Friday (nkyi-fie), the chief and elders visit the royal mausoleum to consecrate the ancestral spirits and to purify the shrine and the gods. (Krumemene) i.e. Saturday night. carnival begins and ends on Monday (Monodwuo). The "" carnival starts with drumming and dancing and "" songs to climax the entire celebration. The paramount chief (Omanhene) and his elders join Feteh dances also performed. Finally, at the end of the festival, which is usually on monday called (Fordwoo), Prayers are said on behalf of the state (k.ngdom) in the sanctuary of Tano Manse mustbe noted howeverthat, "" songs afterthe period of the celebration constitute a customary offence.

Odwira

Odwira is a Festival celebrated by the chiefs and people of Akuapem in the Eastern Region (ApueMantam) of the country. They are mostly Akans. The Purpose and History

is an Akan word which means purification. The festival is therefore a period of purification and cleansing.

Before the celebration of the actual festival a period of forty days is declared for meditation and rest. This period is known as"Adaabutuw". During Adaabutuw all the ancestors are expected to rest and are not to be disturbed in any way. Peace and calm is expected to prevail in the whole traditional area and therefore, a ban is place on the making of noise. Activities such as singing, drumming and dancing are disallowed. Funeral celebrations are allowed to be organised for the deceased only when the ban period is over. All those who have to perform any religious function during the festival period must enter into meditation. The meditation period enable the participants to prepare themselves spiritually; so that they can perform their religious duties well. The celebration period for is one week. It mostly starts on Monday and ends on Sunday. Special rituals are performed on each day. Mode of Celebration

First day, which is mostly Mondays. The day is set aside for clearing the path leading to the royal mausoleum. The purpose of which is to enable the ancestors who are also expected to ioin in the celebration to travel home safely. Second day (Tuesday.) Before the celebration of the Festival, it is a taboo for any Akuapem citizen to eat any new yam the people have harvested from their farms. The ban on the eating of the new yam is lifted on the Tuesday. Another important activity for this day is the fetching of the sacred symbol from the royal Mausoleum. This is done early in the morning by theAdumhene(Chief xecutioner) and Abrafo(State executioner.) They enter the mausoleum with a sheep and a drink. They bring the which is in the form of a prepared sacred mixture and present it to the Okuapehene (Paramount Chief of Akuapem) in the afternoon. After the preparation the ban on singing, drumming and dancing and all forms of noise making is lifted. Drumming and dancing immediately start at the Chiefs palace. Wednesday (third day). On this day, relatives especially those who died during the past year are remembered. The day is characterised by wailing drinking and drumming. People wear mourning cloths and fast throughout the day. The chief sits in the state and receives condolence and greetings from the people. During the later day, the chief in turn goes round to greet and offer condolence to all stool occupants or his sub-chiefs. The Thursday is declared as the feasting day. With this, delicious meals are prepared in almost every house. The people usually move freely, visit any home including the palace of the chief to eat. The Ancestors also participate in the feast. Bowls of mashed yam (some mixed with palm oil) and boiled eggs are carried in a procession from the Chiefs palace to the Ancestors at a shrine called "Nsorem". It

is believed that, most of the ancestors were buried at this place. Other most interesting and for that matter important ceremony takes place in the evening, after nightfall. The Black stools are taken to the stream forthe ceremonial cleansing. The purification which gives the festival its name "" is then performed. The ritual is a symbol of the cleansing of the traditional area and the people. This is one of the few occasions when the Black Stools are taken out of the Stool room. Before the stools are taken out, the gong gong is beaten to warn people to stay indoors. This is so because, it is a taboo for anybody to see the Black Stools. The end of the ceremony is marked by the firing of musketry. After, the chiefs go to the stool room to renew their allegiance to the paramount stool. On Friday, the festival is crowned with a grand durbar of chiefs. The ceremony takes place usually in the afternoon. The Okuapehene, the Queenmother and senior chiefs of Akuapem traditional area carried in state palanquins in a procession through the principal streets of Akropong. They are mostly accompanied by drumming, dancing, firing of musketry (rifle) and a lot of merrymaking. At the grand durbar, the Senior State Linguist pours libation forthe prosperity of the state. What Are The Disadvantages Of Festivals?

Festivals preserve a nations or country's heritage. Countries pay a lot of emphasis on their local customs. These festivals can last for a long period of time and can be very hectic. Most festivals as they exist at present focus on luxury spending and hence deprive the poor e.g. How the Christmas is celebrated nowadays with a lot of gifts and a fancy Christmas tree and the actual essence of the festival is forgotten. The firecrackers or fireworks used in different festivals like celebrating newyear can be pretty dangerous especially for kids. In festivals like basant(kite flying) a lot of fatal accidents take place where it is reported that people fell off their roofs or the wire brutally cut off some man's throat.