Ghana President Quotes

True, I used to see a lot of hope. I saw men tear down the veils behind which the truth had been hidden. But then the same men, when they have power in their hands at last, began to find the veils useful. They made many more. Life has not changed. Only some people have been growing, becoming different, that is all. After a youth spent fighting the white man, why should not the president discover as he grows older that his real desire has been to be like the white governor himself, to live above all the blackness in the big old slave castle?

King established a Pan-African frame for what was to follow. He harkened back to a night in West Africa in 1957 when he stood with Ralph Bunche and the black congressmen Adam Clayton Powell and Charles Diggs and witnessed Kwame Nkrumah’s installation as the first president of the new nation of Ghana. Being there had called up the most primal associations, linking him, present-day Africans, and his own slave forebears in an intimate embrace. He had strolled the streets of Accra and wept with joy as he heard both young and old Ghanaians calling out “free-doom!

An activist who protested with Akufo-Addo in the Rawlings era, Charles Wereko-Brobbey, thinks Akufo-Addo's presidency has been worse than the Rawlings regime…. . In an interview for this book, Wereko-Brobbey said the things he said and wrote in the Rawlings era and went home without ever being arrested would have got him in serious trouble in the Akufo-Addo presidency.

I would be the first to caution against falling for any man who comes bearing the visible signs of humility on their foreheads, wearing white, and posing for photos with their hands in front of them like pious Catholics queuing for the Holy Communion. Even if they speak with the softer version of Archbishop Palmer-Buckle's voice, it is not enough to fall for their "humility".

Civil society organisations in Ghana historically align with the NPP. The NDC's revolutionary background and the unrepentant attitude of some PNDC descendants made it almost impossible for the NDC to successfully court the affection of Ghana's media and civil society when it was formed.

While some countries developed COVID-19 vaccines to fight the pandemic, many African countries slept…. When the vaccines were ready, African leaders climbed rooftops and cried to the world to have them for free, for they were poor and could not afford to buy vaccines. President Akufo-Addo, for instance, went to Germany on a luxury private jet to beg for free vaccines.

When the pandemic struck, Ghana, with a population of 31 million, had only 67 ventilators in its public hospitals. The number of ministers of state was more than twice the number of ventilators available to face the pandemic. Medical experts said ventilators were vital in treating the respiratory conditions occasioned by the virus. However, the nation bought less than 70 ventilators during the outbreak. That brings us to the next question. If the core fight against the pandemic did not receive the needed funding, then where did all the borrowed and domestic funds go? On what did Ghana spend so much that COVID-19 continues to feature as the main reason for the Akufo-Addo government's economic woes?

These and many other attacks on journalists and media houses in the Akufo-Addo era silenced some journalists. Even the most critical media houses are now cautious. Self-censorship is the new normal, and journalists who have a negative story or opinion about the government would first consider their safety before deciding to publish

They say that democracy cannot be adopted; it has to be adapted to the African way of thinking. What does that mean? That the all-powerful and corrupt political leaders should stay in power? That Teodoro Obiang, the President of Equatorial Guinea, should appropriate all the country’s money for himself, a country with income per capita of more than 20,000 euros thanks to oil but where people suffer hunger and poverty? Or that women should not have any rights?

1.  Declaration of Intent: Hand lifting to the sky The first step is the collective declaration of intent to reestablish Kintuadi between Creator, Catalyst and Creation. That collective intent was implemented and manifested by the physical act of hand lifting to the sky.   Objective: To first acknowledge that we are lost due to a false start and to seek the alignment and the Kintuadi of 3 Components; Creator, Catalyst and Creation (CCC).   2.  Commitment and Decision: Cross Jumping The second step is the collective commitment and decision to abandon sinful, flesh and material driven life, and jump to the side of the creator and Christ. That collective commitment and decision was implemented and manifested by the physical act of cross jumping.   Objective: To stop and commit to a change of direction.   3.  Fasting and Meditation: Spiritual Retreat The third step is the collective fasting and meditation to gradually reduce total dependency on flesh and material driven life. This is the step of seeking spiritual enlightment, guidance and purpose for life. It is achieved by a temporary but frequent isolation and spiritual retreats. During this step, the body and soul are cleansed and fed with spiritual food.   Objective: To stop dependency on human guidance but seeks spiritual guidance and direction.   4.  Devotion and Service to God: Temple Construction (1987) The fourth step is the collective devotion and service to God. Now that body and soul are cleansed and fed spiritually, man devotion and service to god is manifested by the construction of the temple as an offering to God. The real temple is the body of Christ, the supreme sacrifice.   Objective: To regain God’s trust by gradually training the flesh and material wealth to serve God.   5.  Prayers and Faith Consolidation: Spiritual Soiree (1990s) Now that body and soul have constructed the sanctuary, the place of reunion and spiritual communion with God. This fifth step is the step of collective prayers and faith consolidation at the sanctuary, the place of invocation and the real body of Christ, our Catalyst.   Objective: To repair and reestablish communication between Creator, Catalyst and Creation.   6.  Redemption: The Begging for forgiveness; December 24, 1992 In the name of all humanity, on December 24, 1992 followers of Simon Kimbangu lead by Papa Dialungana Kiangani (Kimbangu son) gathered inside the temple in Nkamba, all wearing sac clothes and begged for the forgiveness of Adamus and eve original sin. After asking for forgiveness that Adamus himself did not have the courage to ask, the Kimbanguists burned all sac clothes. In 1994, Adeneho Nana Oduro Numapau II, President of the Ghana National House of Chiefs, initiated ceremonies in Africa and the Americas to beg forgiveness of African Americans for his ancestors ‘involvement in the slave trade.   Objective: To reestablish and maintain interconnectivity between Creator, Catalyst and Creation.   7.  Return to Eden, the Realm of Kintuadi (Oneness) December 24th, 1992 marked the beginning of a new spiritual era for mankind in general but for Africans in particular. The chains of physical and spiritual slavery were broken on that date. The spiritual exodus from Egypt, the land of Slavery to Eden, the Promised Land also started that date. On May 10, 1994 Nelson Mandela was inaugurated as the first black President of South Africa, Africa most powerful country. On January 20, 2009, Barack Hussein Obama was inaugurated as the first African American president of the United States, the most powerful country on earth.   Objective: To enjoy the Oneness between Creator, Catalyst and Creation.  Chapter 27  Kimbangu’s Wife, 3 sons  and 30 Grand Children As stated in chapter 11, few months after Kimbangu’s birth, his mother Luezi died, so Kimbangu did not know his biological mother and was raised by Kinzembo, his maternal aunt.

in the growing darkness, I recalled hearing a report that sea-eroded beads, thought to have been worn by Africans whose dead bodies were thrown off ships en route to the New World, had washed up on the shores of West Africa. I envisioned a path of red beads undulating with the currents on the ocean floor and tracing the Middle Passage from West Africa to America, the path Mandy had followed from Ghana to Virginia. The

In 1957, Vice President Richard Nixon, representing the United States at a ceremony celebrating independence for the West African nation of Ghana, approached a Black guest and asked him: “How does it feel to be free?” “I wouldn’t know, sir,” the man responded. “I’m from Alabama.

Some MPs however told me in separate interviews that bribery and cash inducements were a common feature of Ghana's Parliament.

He however admitted making intermittent calls to the Chief of Staff when members of the Appointment Committee approached him with demands for "motivation". "I'd call the Chief of Staff and say, Our members have sat, and they're demotivated. You expect us to sit for long hours and finish, so you'll have your government quickly. Can you motivate members?' They [the Chief of Staff] would say, 'Okay, how many are they?' Then they would bring in money for members.

Mr. Boakye Antwi said the nature of Ghana's constitution made it almost impossible to hold the president and government accountable. He said MPs of the governing party must support the government in everything or get into trouble. "If your party is in office, you cannot go against the government. MPs are here like robots. You have to support the government, whether it is right or wrong. The party is weak when it comes to the government because nobody can tell the President what to do. It applies to both parties, not just the NPP. The Constitution has given the President far too much power, and we don't have powerful institutions to check the President. CHRAJ, Supreme Court and all those institutions are appointed by the President. And as an MP, once you disagree with the President, they will unseat you.

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