MOST AFRICAN POLITICAL LEADERS ARE CORRUPT; SOCIETY MAKE THEM SO...

MOST AFRICAN POLITICAL LEADERS ARE CORRUPT; SOCIETY MAKE THEM SO...

the world is sinking today as a result of corrupt and bad leadership, taking Africa as a case study, most political leaders exhibit corrupt behavior when occupying key positions in government, the biggest questions we have failed to ask ourselves is that were those corrupt leaders born to be corrupt? what makes them corrupt? These are questions we as a nation or continent must find lasting answers to.Everyone is born into a family and grew up in society, society today groom most of the leaders to be become corrupt but one always blame the leaders for such an act leaving society unblamed.

Society is powerful, it can make and unmake you, society see political leaders to be money makers not leaders of a country, people expect political leaders to live in big mansions, own big campanies, and drive in luxurious cars, these are  standards society set for leaders, failure to achieve the standards when in power means you have done nothing people will  therefore call you all sort of names especially when you lost your position.

Let me take this opportunity to tell a story about a young lady who the parent always give her pressure to marry, because  they think their daughter have come of age and therefore needs a deserving husband, one day the lady informed her parents that two guys proposed marriage to her; one a political leader and a business man finally her parents agreed that she should marry the politician , their reason was that, with the politician the family is going be rich in the next three days. imagine the family, the society putting their burdens on the politician.

Another area is where bussinessmen invest a huge sum of money in politics especially during campaign times, the notion is always that when their party wins they will get extra, those who help for the party to emerge as a winner must be given position whether they fit the job or not because one person effort cannot win elections.

One cannot figure out why African is endowned with natural resources yet wallowing in poverty, the youth are looking for jobs but none for them, people still die of hunger in Africa and had to rely on international bodies for support, education is still under trees despite the effort by government, health problems and among others.

There is a wide gap between political leaders and the society, the only time leaders get closer to the people is elections time and it is society that has created that gap, taking monies and items from politician mean you are sending them to parliament to amass wealth for themselves not to represent the people.

Until society stop setting standards for political leaders most of them Will continue to be corrupt, until society stop demanding huge  sum of money from politicians during campaign, until people stop investing in politics with the intention of getting extra when their party wins, then most political leaders will continue to be corrupt and society must take the blame for that.

Writer: Adam Alale Moses ( 0242431970)

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What a shock? 12 yr old prostitute arrested in Kumasi; charges Ghc 5 per round -

child prostitute

Security officials in Kumasi have picked up two young girls for engaging in prostitution.

The girls, aged 12 and 15, were picked up by security officials at the popular Kumasi hangout of ‘B.B.’ at Asafo, noted for its prostitutes and wee smokers.

The barely pubescent Maabena, 12, who has a number of tattoos on her arms, claims she was forced into prostitution and wee smoking by her older friend and also as a means of survival.

She alleged that she was initially raped on a number of occasions until she agreed to sell herself.

Maabena was driven from school in Class One for non-payment of school fees, and has since been living on the streets because her parents are no longer living together and her aged grandmother has gone blind.

The officers, who were on a different security mission, tried unsuccessfully to locate their homes and eventually drove them to the studios of Nhyira FM, where Adom FM’s morning show Dwaso Nsem is being transmitted.

Maabena has a flat chest and looks like a typical malnourished 11 or 12 year old. Her colleague Akosua, is now developing breasts but still has boyish features.

They both appeared under the influence of mind-altering substances, and confessed to having smoked wee prior to their arrest.

A visibly disturbed Captain Smart, host of Dwaso Nsem, could barely speak as he listened to Maabena tell listeners she charges Ghc5 per ‘client.’ She sleeps with about 5 men a night, although her activities are not restricted to the night.

But there was more to come. Akosua claimed she started selling her body at the age of 7 after her parents’ marriage broke down and she was forced to fend for herself.

At age 15, she charges Ghc 7 per ‘round’, out of which she pays for a hotel room, and uses the rest to take care of herself and her boyfriend. The boyfriend is about 25 years old, she claimed.

“I sleep with about 10 men a night. They are grown men, and sometimes I’m afraid.
“I don’t know where my father is. I am doing this because I am alone and hungry. Sometimes I smoke wee and cigarette. I smoke about 6 sticks of cigarette a day and also smoke wee. Sometimes I also drink,” she revealed.

Akosua’s dream is to be a hairdresser.

Pastors and officials of NGOs interested in the welfare of children claimed the story of the two girls was just a tip of the iceberg; the police are aware but are helpless.

43-year-old farmer in wa sentenced to death

farm

The Wa High Court in the Upper West Region has sentenced a 43-year-old farmer, Andrews Bayor

Yuoni, to death by hanging for murdering a co-tenant

The verdict was delivered after three hours of deliberations by a seven-member jury that unanimously found Yuoni guilty of killing Jonas Kwame Yeleliere, a co-tenant, at Daffiama. 

According to the prosecution, the convict, Yuoni, on returning from his farm in the afternoon on May 31, 2011 found Yeleliere, who was a co-tenant, pruning a mango tree on a compound they both shared. 

He questioned Yeleliere about the reasons for his action.

Quarrel

This degenerated into a quarrel where Yeleliere attacked  the convict with the machete he was using to prune the tree.

Yuoni, however, succeeded in dispossessing Yeleliere of the machete which he in turn used to inflict wounds on him, killing him instantly.

The convict claimed his action was in self-defence.

"From the nature of the wounds l sustained, some spirit spoke to me to defend myself otherwise Yeleliere will kill me. I became dizzy but managed to kick the machete out of his hands. I picked the same machete to inflict several wounds on him and killed him on the spot. It was out of provocation. I did not mean to kill Yeleliere," the convict told the court.

After the incident, the convict was found unconscious lying beside the deceased at the scene. They were both taken to the Wa Municipal Hospital where Yeleliere was pronounced dead, while Yuoni was treated and remanded in custody at the Wa Prison.

Medical report

A medical report from the Wa Government Hospital confirmed that "the deceased died from severe blood loss from multiple wounds and fractures”. 

It further stated that the nature of injuries suggested the use of multiple instruments, including sharp and blunt cutting instruments, as well as heavy blunt objects.

all about Kusaase and Bawku history

Geography

Bawku Naba

Around 400,000 Kusasi are found in the Bawku Districts of northern Ghana, a region inhabited by a mixture of peoples, including the Mamprusi who came over from across the White Volta in Mamprugu in the era preceding the colonization of the area and other minority groups like the Bisa or Busasi, Moshie, Fulani and Bimoba communities. The relations between Kusasi and other ethnic groups have been troubled in recent times. Control of Bawku and the paramountcy located there has caused sour relations and the ethnic distrust. Previously, the various ethnic groups maintained good relations, and ethnic intermarriages mediated by a substantial bride wealth settlement have been characteristic of the area.

The Kusasiland is divided culturally into two divisions – the western or Atoende division that lies to the west of the Red Volta and the Agolle division to the east. Though Kusasi constitute a fairly homogenous cultural and linguistic group, there are perceptible cultural and linguistic differences between Agolle Kusasi and Atoende Kusasi. The Atoende have been culturally influenced by their neighbours to the west, the Nabdem.

The multi-ethnic town of Bawku is the largest commercial town in the Upper East. Its growth has been in response to its commercial role and its attraction of traders and merchandise from Burkina Faso, Togo and beyond. Its specialties include kola nuts from Southern Ghana destined for Burkina Faso, livestock, onions and other local produce.

Traditional authority

Traditionally, the paramount chief of Mamprugu (the nayiri) installed five chiefs directly from Mamprugu to the Kusasiland. The main function of these chiefs was to keep open the trade route between Nalerigu, the Mamprusi capital and Tenkudougou in Burkina Faso, and to provide escort for traders and slaves from the north.

The Kusasis had no chiefs but rather Tindaanas. The Tindaana is a religious figure who serves as the intermediary between the gods of the land and the people of Bawku. As a result, when the British arrived and needed chiefs for purposes of indirect rule, the five Mamprusi chiefs were useful as aides and had their authority extended, thus strengthening the power of Mamprusi under the British empowerment. In Kusasi localities, some Tindaanas were made de facto chiefs by adding secular functions to their religious powers.

Control has changed several times between Mamprusi and Kusasi since the time of Independence. Bawku is now ruled by Naba  Asigiri Abugrago Azoka 11, a Kusasi, who is also the former president of the Upper East Regional House Of Chiefs.

Disputes over leadership and territory date from at least 1929, when, according to Naba Azoka, the British colonial government in 1929, specified the administrative districts in the then Northern Territories of the Gold Coast according to colonial boundaries. At that conference, he said, the Mamprusi District was clearly separated from the Kusasi District, and the Bawku area which the Mamprusis claim was the Kusasis’ original base.

Religion

The cult of the earth and the role of earth priests go further back in time. Kusasi traditional religion, like that of other neighbouring peoples, recognizes the role of the ancestors and local divinities represented by material objects like rivers, hills and forest groves in the lives of the people. Household heads have an obligation to make periodic sacrifices to the ancestors and the local gods for the prosperity of their dependents. They have traditionally celebrated the Samapiid festival in commemoration of their ancestors and for expression of gratitude to the gods for a successful year and the harvest. Today Islam and Christianity are also practiced.

Festiva

The Kusasi people celebrate the Samanpiid Festival. The festival is one that is used to thank God for a bumper harvest during the farming season. The festival was first celebrated in 1987.

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Northerners being united by history and geography

Unity

Nevertheless and in spite of the linguistic differences and similarities, these people all feel 'northern' in every way, being united by history and geography. Their interrelationships in the past have been characterized by both friendship and kinship on the one hand and enmity and antagonism on the other. Powerful and better organized groups attempted in the past to
extend territory at the expense of their unorganized neighbours. Today mutual suspicions still obtain between groups.   This has sometimes led to conflicts such as those that have bedeviled Nanumba-Konkomba co-existence in recent times. In recent times with the creation of a sense of wider ethnicity and nationality among once acephalous people these peoples have tended to contest the overlordship of the centrally organized peoples like the Dagomba, Gonja and Nanumba over them.   Past friendships and alliance such as those that existed between the Dagbamba (Nanumba, Dagomba and Mamprusi) peoples have tended to be upheld to date.   However, some formerly antagonistic peoples have since reconciled and transformed their antagonism into friendships, even quasi-kinships.   For example, Gonja and Dagomba formerly arch-enemies now have a joking relationship.   Peoples who probably had no awareness of kinship now realizing their connectedness have established friends and joking relationships. Sisala and Kasena, both speakers of Grusi have a joking relationship just as Dagaba people have not only institutionalized a joking relationship they now have the friendship games in Accra.

If in the absence of a better criterion for the sub-classification of the peoples of Northern Ghana, we choose to adopt a language-based scheme, then the most widespread grouping of Northern Ghanaian people would be the speakers of that group of languages commonly identified as Moore-Gurma or Oti-Volta.   Within this group are the Dagbamba peoples.Oti-Volta Languages and their Speakers

Gur languages are sub-divided into sub-branches of related languages. The major sub-branches as far as Northern Ghana is concerned are the Moore-Gurma, also referred to as Oti-Volta branch of languages, and the Gur sub-branch of languages.   In terms of numbers and size the Oti-Volta languages are more numerous and individually are spoken by larger populations than is the case with the Grusi languages.