Articles

This study addresses the critical challenge of material scarcity within Ghana’s creative industries by pioneering the synthesis of professional-grade stage blood from indigenous, locally-sourced materials. In the context of Ghanaian theatre and film, practitioners face significant barriers due to the high cost and limited availability of imported special effects products, often resulting in the use of inadequate substitutes that compromise aesthetic realism, safety, and narrative authenticity. This paper responds by exploring the potential of cassava starch, tapioca, kenkey dough, and fufu wax. Grounded in Schumacher’s theory of Appropriate Technology, the paper reframes indigenous resources not as inferior alternatives but as technologically and contextually appropriate solutions that align with Ghana’s economic, environmental, and social realities. The study provides detailed, reproducible recipes for both flowing and clotted blood variants, validated through practical application in simulated special effects such as gunshot wounds and deep-tissue scars. These formulations meet key performance criteria: visual fidelity under theatrical and cinematic conditions, controlled viscosity, ease of application and removal, and performer safety. Beyond technical innovation, this research contributes to shifting academic and professional discourse from dependency and scarcity toward resourcefulness, sustainability, and artistic self-reliance. It offers a practical framework for reducing production costs, enhancing the quality of visual storytelling, and fostering local value chains within Ghana’s growing creative economy.

<b>Background:</b><b> </b>Traditional foods, once carriers of cultural identity and heritage, are being quietly replaced as globalization and modern ideals redefine the choices of younger generations. This ethnographic study investigated the cultural meaning and symbolism of <i>Tuei</i>, an indigenous maize-based beverage, among the Fante people in the Central Region of Ghana. The study aimed to document how <i>Tuei</i> is rooted in Fante social and ceremonial life, exploring its role as a symbol of identity, continuity, and tradition. <b>Methods:</b> A qualitative approach with semi-structured interviews were done with 7 participants involving one cultural expert, three elders, and three local producers. <b>Results:</b> The findings revealed that <i>Tuei</i> has a significant role in rites of passage such as marriages, funerals, and naming ceremonies, where it functions as a marker of status and social cohesion. It was daily used as a gesture of hospitality and symbol of community unity. Additionally, the study found that the nutritional benefits of <i>Tuei</i> was rich in essential nutrients from maize, which contribute to energy provision and digestion. Some participants also reported its traditional use in promoting digestive health and general well-being. Again, <i>Tuei</i> was influenced by modernization which has reduced its consumption among younger generations and elite groups. <b>Conclusions:</b> The study concluded with recommendations to strengthen these preservation efforts through educational initiatives, the integration of <i>Tuei</i> into cultural festivals, and ongoing community engagement to ensure the continuity of this cultural practice.

Foods rich in phytochemicals are well recognized for their role in the prevention of chronic disease development, in addition to fulfilling the nutrient requirements. However, different processing methods employed during preparation may affect their levels and functionality as they are sensitive to different processing parameters such as temperature and light. This study aimed to evaluate the effects of three common processing methods; boiling, fermentation, and drying (sun and solar drying, with and without blanching), on total phenolic content and total flavonoid content in cassava (<i>Manhot</i><i> esculenta </i><i>Crantz</i>), black jack (<i>Bidens</i><i> </i><i>pilosa</i>) and bitter lettuce leaves (<i>Launaea</i><i> </i><i>cornuta</i>) grown in Mkuranga District in the Eastern part of Tanzania. Total phenolic content and total flavonoid content were analyzed by using the spectrophotometric method with the use of Folin-Ciocalteu and Aluminum Chloride reagents, respectively. Total phenolic content ranged from 0.9±0.14 to 85.7 ± 0.56 mg Gallic Acid Equivalent (GAE)/100g and flavonoids ranged from 0.03±0.00 to 3.9±0.03 mg/100g across the treatments. Both parameters were adversely affected by fermentation and boiling, while solar and sun drying only reduced the flavonoid content. Results showed that direct solar and sun drying appear to be effective processing methods, for the retention and maintenance of total phenolic content in all samples while, none proved to be effective for flavonoid content.

The primary role of indigenous moral education is to inculcate positive attitudes, moral norms, ideals and virtues such as honesty, kindness, compassion, respect for others, and a sense of a common good. In a Ghanaian traditional society’s perspective, the morality of a person is judged according to his or her character. This position paper discusses the relevance of indigenous moral education and its relevance in contemporary Akwamu Traditional society in the Eastern Region of Ghana. The sources of indigenous moral education among the people of Akwamu society are proverbs, taboos, naming, puberty and marriage rites. The indigenous moral education provides moral values such as respect for authority, truthfulness, loyalty, obedience, tolerance, chastity and godliness to members of the Akwamu community. Besides the foregoing, the indigenous moral education systems, such as proverbs and puberty rites have outlived their usefulness in recent times among the Akwamus as a result of modernity which has introduced an alternative means of initiating young girls into adulthood. It is also important to note that even though some of the indigenous moral education systems have outlived their usefulness in contemporary times, the surviving ones should be incorporated into the modern moral education system so that the cultural identity of the people is preserved.

This position paper discusses indigenous water resource conservation practices and modern methods to address challenges in Akwamu traditional area in the Eastern region of Ghana. Africa is bedeviled with environmental crisis in this 21st century, and this has been a major concern to environmental conservationists. In Ghana, one of such environmental crisis is pollution of water bodies as a result of indiscriminate human activities. Some have argued that non-recognition of indigenous knowledge in the management of water resources has been one of the major challenges of water resource crisis in Africa and Ghana is no exception. In the life and thought of indigenous people of Ghana, studies confirm that conservation of water resources is enforced through traditional religiously governed norms which have stood the test of time before formal institutions responsible for biodiversity conservation were established by government. Using Akwamu traditional area in Ghana as a case, this study explores how the indigenous people manage water bodies and to find out the possibility of incorporating indigenous knowledge practices and modern methods to address the current water resource problems in Ghana. Primary and secondary sources are employed for data collection. The study is carried out within the concept of ‘worldview’ to understand how indigenous people manage the environment through their indigenous belief systems. The findings are that; indigenous knowledge practices are potential tools for addressing water resource crisis in Ghana. The study also indicates that if indigenous knowledge practices are used alongside with the modern methods in water resource management, our water resource problems would be minimized if not totally solved in Africa.