
H.E. Gina Ama Blay
Ambassador of the Republic of Ghana to the Federal Republic of Germany
Festival in the Greater Accra Region
Festival in the Greater Accra Region
Homowo Festival
Period: |
August/September |
Place: | Ga Traditional Are |
Description:
Homowo (hooting at hunger) is one of the colourful festivals celebrated by the people of Ghana (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, a procession of twins through the principal streets, traditional drumming and dancing, and general merrymaking. A month before the celebration, there is a ban on noise making. A climax of the festival is that from 12 noons to 6:00 p.m. Any woman, no matter the status, should accept a hug from a man on the festival street.
Asafotufiam Festival
Period: |
1st Saturday of August |
Place: | Ada, 71 km east of Accra |
Description:
Asafotufiam is an annual festival celebrated by the people of Ada. 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.
Ngmayem Festivals
Period: |
October |
Place: | Dodowa |
Description:
This is the annual traditional harvest and thanksgiving festival of the Shai and Krobos in the towns of Odumase and Somanya.
Kpledjoo Festival
Period: |
March/April |
Place: | Tema |
Decription:
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 grant-durbar of the chiefs and people and general merry-making amidst free-for-all hugging.

H.E. Nana Addo Dankwa Akufo-Addo
President of the Republic of Ghana
Festival of the Central Region
Masquerding Festival
It 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 Part 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.
Edina Bronya Festival
This festival 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 Palanquine the next day to pay homage to the various clans. Libation is poured using locally prepared wine and there is a sprinkling of mashed yam as well as shaking of hands with family heads to signify peace, prosperity and good health in the coming year. The Paramount Chief and his elders converge in front of Elmina Castle where a sheep is slaughtered. There is merrymaking, drumming and dancing throughout.
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 outdoors their gods. This ceremony is a crownd 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.
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. There is a royal procession made up of gorgeously dressed chiefs and stool carriers, some riding in beautifully decorated palanquins. 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.
Akwambo Festival
The people of Agona in the Central Region celebrate the festival literally meaning “path-clearing”. 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 the chief pours libation 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.
Panafest
The Pan-African Historic Festival (PANAFEST) is a major biennial event-involving 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 historical 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.
- Tour/excursions to places of interest such as the slave castle dungeons. Panafest brings together participants from all over the world.
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 a 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. Various fishermen’s groups in the municipality organize a regatta or boat race on the lagoon. A grand durbar climaxes the festival.
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.
Festival in the Ashanti Region
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 calendar 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 achievements 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 (Eto) 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 queen mothers 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 Denkyiras 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.
Papa Festival
Period: |
Celebrated on an Akwasidae date, mostly in March |
Place: | Kumawu, (Sekyere East District). |
Activities
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.
Significance
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 Denyiras. 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.
Kente Festival
Period: |
JULY/AUGUST |
Place: | BONWIRE, (Ejisu-Juaben District |
Activities
A colorful assembly of local chiefs and people of Bonwire, where participants adorn themselves with beautifully woven Kente clothes and designs, which they have created.
Significance
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.
Yaa Asantewaa Festival
Period: |
August |
Place: | Ejisu (Ejisu-Juaben District) |
Activities
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.
Significance
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 1690s.
Mmoa Nnni Nko Festival
Period: |
October |
Place: | Offinso, (Offinso District)Activities |
Activities
A colourful durbar of chiefs accompanied by traditional drumming and dancing amid merry making and funfair and firing of musketry.
Significance
To celebrate 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 against the Dormaas of the Brong Ahafo region, which the Ashantis won.
Nkyidwo Festival
Period: |
Last Monday in November/1st Monday in December |
Place: | Essumeja, (Bekwai District) |
Activities
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.
Significances
Marks the emergence of the first seven Asante ancestors from a huge hole in the ground, marking the origin of the Ashantis.
Festival in the Western Region
Festival in the Western Region
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.
The Nzemas later adopted Kundum. 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 subject, development projects are planned and means for raising 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.
Anlo-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 Anglo-speaking Ewes. The durbar forms a significant part of the week-long Hogbetwotso festival which commemorates 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 “backwards” to elude their enemies who might follow them, amidst drumming and dancing to “Husago” and other war songs.
Keta-Sometutuza
Two weeks after the Anlo-Ewes celebrated Hogbetsotso festival, their cousins, the Some-Ewes celebrate their Keta-Sometutuza at Agbozume, they’re 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.
DzawuwuFestival Of Agave-Ewes
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 foods 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.
AyimagonuFestival Of Dofor-Ewes
The chiefs and people of Dofor Traditional Area in Norther Tongu District have as their major Adidome, a few kilometres from juapong, is the Festival home. It is a festival of pomo 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.
Yam-FestivalOf The People Of Ho And Immediate Environs
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.
GbidukorFestival of the Gbi-Ewes
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 palaquins 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.
AkwantutentenFestival of The Ewes
The chiefs and people of Worawora who are Akans celebrate their newly revived festival called Akwantuteten. 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.
Agbamevoza(Kente Festival) of the Agotime People
The chiefs and people of Agotime traditional area, a few kilometres 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 “Agbamevor” (Miss Kente) is selected. This unique festival attracts thousands of people from far and near including tourists.
Amu(Rice) Festival of the people of Vane in the Ho District
As the name implies, the festival is centred on 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 the 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.
Sasadu Festival
In October, any of the four communities forming the SASADU i.e. Saviefe, Afrofu, 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.
Glimetotozola Of the Adaklu People
The chiefs and people of Adaku 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.
Apenorto Festival Of the People Mepe
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 merrymaking. It is also the period to take stock of the previous year’s activities whilst development plans are initiated.
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.
Jintigi Fire Festival
Jintigi Fire Festival
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The chiefs and people of Gonjaland celebrate it 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
Special Jintigi 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 ensuring year. The said Koran is reputed to have been sent there by an angel. The ethnic Kamaras are the descendants of powerful Imams.
Damba Festival
The Damba festival is categorized into three main festivals, namely:
- Somo Damba
- Naa Damba
- Belkusi Damba
The people of Dagbon, Mamprugu, Gonja, Mamprugui, and Nanumba celebrate it under the lunar calendar. 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.
Bugum Chugu (Fire) Festival
The Bugum Chugu is celebrated throughtout 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
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
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.
Konyurichugu (El-Il-Fitr) Festival
All Muslems observe this festival throughout the Northern Regions. It is marked through prayers, feasting and general merry making. It symbolizes the end of the Ramadan fasting.
Chimsi Chugu (Ed-Il-Adha) Festival
All Muslims hold it under the lunar calendar. There are general prayers, feasting and slaughtering of ram to commemorate the days of Ibrahim (Abraham).
Gobandawu (Yam) Festival
Gobandawu 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.
Damba Festival
The Damba festival is celebrated by the 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 Damba festival is to makr the birth of the Prophet Mohammed.
As the name implies, the festival is centred on 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 the 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.
Gologo/GolibFestival
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 durbars except the performing of a series of rituals climaxed by the public dancing amidst music and general merry-making.
Samnpiid Festival
It 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.
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
Fao Festival
It is held at Paga, Chiana, Koyoro in the Paga/Chiana and Koyoro 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. Various communities celebrate it through the display of war dance. There is also a durbar of the chiefs and people to climax it.
Addakoya Festival
Adaakoya is celebrated at Bolgatanga and Zuarungu by the Gurunsis. It is held between 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.
Kuure Festival
Kuure is the festival of the people of Zaare who are predominatly 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.
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.
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