|Approximately 1.8 million|
|Regions with significant populations|
|Ghana - Greater Accra Region & Eastern Region-, Togo, as well as the United Kingdom, Germany, the United States of America, and Canada|
|Ga and Adangme|
|Christianity • Traditional, Hinduism, Islam|
The Ga-Adangbe people primarily live in the Greater Accra, Eastern Region, Ghana and others inhabit the Aného area in Togo. The modern day Adangbe include the people who live in Osu, Shai or Se, La, Ningo, Kpone, Krobo, Osudoku, Gbugbla (Prampram), Ada and Agotime who speak similar dialects.
The Ga also include groups occupying Anecho area in Togo, and Ga-Mashie in the central part of Accra, Nungua, and other Ga speakers who migrated from Anecho area in Togo, and surrounding areas.
Origin and History
The modern Ga is an ethnic group of several origins including possibly some distant origin with the Volta-Niger speakers. Genetic studies indicate that the modern Ga-Adangbe are closer to Akan genetically. Linguistically the Ga-Adangbe speak a kwa language which is closest to Akan and are a patrilineal people.
Arts & Culture
The Ga people celebrate the Homowo festival, which literally means "hooting at hunger." This festival originated several centuries ago. It is celebrated in remembrance of a great famine that hit the Ga people in the sixteenth century. It is mainly a food festival which celebrates the passing of that terrible period in Ga history. It takes place in August every year and is celebrated by all the Ga clans.
The Ada people celebrate the Asafotu festival, which is also called 'Asafotufiam', an annual warrior's festival celebrated by Ada people from the last Thursday of July to the first weekend of August. It commemorates the victories of the warriors in battle and is a memorial for those who fell on the battlefield. To re-enact these historic events, the warriors dress in traditional battle dress and stage a mock battle. This is also a time for male rites of passage, when young men are introduced to warfare. The festival also coincides with the harvest cycle, when these special customs and ceremonies are performed. These include purification ceremonies. The celebration reaches its climax with a durbar of chiefs, a colourful procession of the Chiefs in palanquins with their retinue. They are accompanied by traditional military groups called 'Asafo Companies' amidst drumming, singing and dancing through the streets and on the durbar grounds. At the durbar, greetings are exchanged between the chiefs, libations are poured and declarations of allegiance made.
Music & Sports
The Ga-Adangbe music includes drumming and dancing. One of their traditional music and dance styles (albeit a fairly modern one) is kpanlogo, a modernized traditional dance and music form developed around 1960. Yacub Addy, Obo Addy, and Mustapha Tettey Addy are Ga drummers who have achieved international fame.
In addition to music, the Ga' people are known for their long history and successes in the sport of boxing. The fishing village of Bukom on the outskirts of Accra, is considered as the mecca of boxing in Ghana and has produced several notable boxers. It is the home of many famous boxing "clubs" and gymnasiums. Notable fighters include David Kotei, Alfred Kotey, Joshua Clottey, and former WBA Welterweight champion boxer Ike Quartey, and former multi-weight class champion Azumah Nelson.
Rites of Passage
For the Shai and Krobo people, the Dipo is the formal rite of passage. Originally designed as a formal marriage training for mature women in their twenties, Dipo has evolved into a pre-marital sexual purification  rite that involves teenage girls conducting traditional religious rituals and putting on dance performances for the public. Initiates are partially nude throughout much of the ritual. In addition, they are each adorned with custom-made glass beads, colorful loin cloths, and various forms of woven headgear. According researcher and author Priscilla Akua Boakye, "[Dipo] was a form of vocational training for young women in which they were taught generally how to assume their roles as responsible women." Despite the ritual being designated for older teenaged girls, it is not uncommon for young pre-adolescent and even toddler aged girls to take part.
Funerals and "Fantasy" Coffins
The Ga people are known for their funeral celebrations and processions. The Ga believe that when someone dies, they move to another life. Therefore, special coffins are often crafted by highly skilled carpenters since this tradition spread in the 50's. Pioneers were master craftsmen like Ataa Oko (1919-2012) from La, and Seth Kane Kwei (1925-1992) from Teshie.
The coffins can be anything wanted by relatives of the deceased from a pencil to any animal such as an elephant. Coffins are usually crafted to reflect an essence of the deceased, in forms such as a character trait, an occupation, or a symbol of one's standing in the community. For example, a taxicab driver is most likely to be buried in a coffin shaped as a car. Many families spend excessive amounts on coffins because they often feel that they have to pay their last respects to the deceased and being buried in a coffin of cultural, symbolic as well expensive taste is seen as fitting. Prices of coffins can vary depending on what is being ordered. It is not unusual for a single coffin to cost $600. This is expensive for local families considering that it is not unusual to meet people with an income of only $50 a month. This means that funerals are often paid for by wealthier members of the family, if such a member exists, with smaller contributions coming from other working members of the family. This is needed as the coffin is only a portion of the total funeral cost that will be incurred. Some people foreign to Ghana are known to have been buried in Ga-styled coffins.
The use of these fantasy coffins is explained by the religious beliefs of the Ga people regarding their afterlife. They believe that death is not the end and that life continues in the next world in the same way it did on earth. Ancestors are also thought to be much more powerful than the living and able to influence their relatives who are still living (lucky as they are). This is why families do everything they can to ensure that a dead person is sympathetic towards them as early as possible. The social status of the deceased depends primarily on the size and the success of the burial service and of course the usage of an exclusive coffin. Design coffins are only seen on the day of the burials when they are buried with the deceased. They often symbolise the dead people’s professions, the purpose being to help them continue with their earthly profession in the afterlife. Certain shapes, such as a sword or chair coffin, represent royal or priestly insignia with a magical and religious function. Only people with the appropriate status are allowed to be buried in these types of coffins. Various creatures, such as lions, cockerels and crabs represent clan totems. Similarly, only the heads of the families concerned are permitted to be buried in coffins such as these. Many coffin shapes also evoke proverbs, which are interpreted in different ways by the Ga. Design coffins have been used since around the 1950s, especially in rural Ga groups with traditional beliefs, and have now become an integral part of Ga burial culture.
Today, figural coffins are made in several workshops in Togo and Greater Accra. Successful coffinmakers are for example Cedi and Eric Adjetey Anang of Kane Kwei Carpentry Workshop, Paa Joe, Daniel Mensah and Kudjoe Affutu. Most of the figural coffins are used for funerals, only a few are exported for international art exhibitions.
Notable Ga-Adangbe People
- 2000 Parker, John, Making the Town. Ga State and Society in Early Colonial Accra, Porthsmouth, Heinemann.
- 2010. Tschumi, Regula. "The Deathbead of a Living Man. A Coffin for the Centre Pompidou", in: Saâdane Afif (ed.), "Anthologie de l'humour noir", Paris: Editions Centre Pompidou, p. 56-61.
- 2008.Tschumi, Regula. The Buried Treasures of the Ga: Coffin Art in Ghana. Benteli, Bern. ISBN 978-3-7165-1520-4
- 2004. Tschumi, Regula. A Report on Paa Joe and the Proverbial Coffins of Teshie and Nungua, Ghana in: Africa e Mediterraneo, Nr. 47-48, S. 44-47.
- 1991. "External Influences on Ga Society and Culture," in: Institute of African Studies Research Review, NS Vol. 7, Nos. 1&2, pages 61–71.
- 1940 Field, M. J., Social organisation of the Ga people, The Crown Agents for theColony, London.
- 1969 (1937) Field 1969: M.Religion and Medicine of the Ga People, London, New York.
- "Ga". joshuaproject.net. Retrieved 30 January 2013., "Dangme". joshuaproject.net. Retrieved 30 January 2013.
- Aspect and modality in Kwa languages - Google Books. Books.google.com. Retrieved 2013-03-29.
- "Atlas of the Human Journey". The Genographic Project. Retrieved 2011-01-11.
- Ghana Country Study Guide By Ibp Usa page 79
- Genetic structure in four West African population groups. ncbi.nlm.nih.gov.
- A historical geography of Ghana - Google Books. Books.google.com. Retrieved 2013-03-29.
- IAS 1700-1831. lib.msu.edu.
- "Africa | Bukom: heartbeat of African boxing". BBC News. 2003-06-25. Retrieved 2013-03-29.
- "Jamestown: the heart of boxing in Ghana". YouTube. 2010-02-10. Retrieved 2013-03-29.
- "Dipo - A Rite of Passage Among Krobos".
- "Special Reports | Path to adulthood in the divided world". BBC News. 2006-11-27. Retrieved 2013-03-29.
- National Museum of Funeral History. Retrieved 20 September 07
- Fair trade arts and crafts direct from African artisans. Retrieved 20 September 07
- Ethnologue report for Ga
- Pictures of different themed Ga coffins
- Stories by Rev. P.E Adotey Addo
- External Influences on Ga Society and Culture
- The Bead Culture among the Krobo of Ghana
- Diplomacy and Power Politics in Mid-Nineteenth Century Krobo
- Books and Articles on Ga and Dangme People & their Neighbors
- Notes and Writings on Ga-Adangbe History
- Videos on Speaking in Ga
- Young Boy discusses encounters with Ga-Adangbes - (Spoken in Ga).
Fellow GaDangme group members, especially those who are new to the forum, this is a public service announcement. Thanks to the hard work, devotion, and dedication of Naa Hammond, we currently have a petition that is intended for the President of Ghana, John Dramani Mahama. The petition is for the Ga/Dangme languages to be revitalized and taught in schools at both the Primary and University level. As of right now, GaDangme children aren't taught in their native languages, which are Ga and Dangme, but rather in Twi and this can no longer be tolerated nor accepted. This petition involves and concerns all of us because, as we know, the Ga/Dangme languages are at risk of endangerment. In other words, they stand the chance of reaching the brink of extinction. We will be damned if we let that happen. It is our duty, our responsibility to protect our languages, for if we don't make a conscious effort to do so no one will. Presently, Ga and Dangme are the top two languages in Ghana that are the most endangered and this is due to the fact that we the GaDangme people, who are the indigenous people of the Greater Accra Region, are close to all the urban centers, establishments for commerce, and national buldings which are situated in the capital of Ghana where we reside, which has attracted and has caused a massive influx of Ghanaians of various ethnic backgrounds from other parts of Ghana to flock to the capital. This has proved to be both a blessing and a curse. The Gas and the Dangmes are the indigenous people of the Grater Accra Region and during these contemporary times, our languages are under siege. They are gradually fading away. So we must act fast and take action before they fade away altogether and indefinitely. In Ghana today, one can hardly hear Ga and Dangme spoken in Accra and that is an indication that our languages are disappearing at an alarming rate. We as a people are being denied the right to study, learn, and be taught in our own native languages; Our own mother tongue and are being forced to do so rather in Twi, which means we are being robbed openily and are actually keeping quiet about it. Well, we can not afford to be quite about it any longer. The time has come for us to fight for our languages, for the future and prosperity of them depend on it. So please, for the maintenance, longevity, and sake of the Ga and Dangme languages, show that you've committed yourself wholeheartedly to the GaDangme forum by signing this petition which would be of great help to the GaDangme people of the GaDangme State, who are the indigenous people of the Greater Accra Region and beyond. Let's stop this lamentation about our dying languages, and do something about it. Be part of this great movement, this revolution and sign this petition. This will ensure the preservation, revitalization, and utilization of the Ga/Dangme languages. We don't want our languages to be in jeopardy. Everyone in this forum should feel obligated to take part in this and sign the petition because our Ga and Dangme languages are at stake and are endangered. Please, do it for the love of your languages. Time is no longer on our side. Once a significant number of people have signed the petition, it will be forwarded to the President of Ghana, Our Excellency John Dramani Mahama. Let's make a difference for ourselves and revive our languages which have been stagnated. We the GaDangme people, the indigenous people of the GaDangme State, must take matters into our own hands and change our fate, our destiny. Everybody here in this forum should sign this petition, so that we can take our destiny into our own hands. My fellow GaDangme compatriots, please sign this petition and share with other GaDangme people that you know; That includes friends and family. Anyone at all who is GaDangme or who has love for the GaDangme languages that would want to sign; Share it with them and then have them share it also with others. God bless you all. Nuntsɔ ajɔɔr yɛ waa dɛntsɛ. Nɛ yɛ ouwaladɔng! Nuntsɔ ba jɔr yɛ akɛ shii yɛ ba fɛ nakii. Thank you! http://www.change.org/petitions/the-president-of-ghana-john-dramani-mahama-ga-dangme-languages-to-be-revived-primary-university-level