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Our being a part of a society, which seems damned because of the comparisons often carried out by our minds based on what the media portrays as the ideal society in a modern world continues to harm our progress as a people belonging to an ethnic minority.



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Sometimes we need people to remind us of beauty, the beauty of our traditions and the fact that our ethnographic belonging is not by mere coincidence or a grand plot by nature to render us poor or lesser citizens of the world.

Our being a part of a society, which seems damned because of the comparisons often carried out by our minds based on what the media portrays as the ideal society in a modern world continues to harm our progress as a people belonging to an ethnic minority. Technological advancement may have a role to play in our ill appreciation of our world, yet a careful look will suggest our appreciation of technology is also based on a rather pathetic look at the sophisticated societies with sophisticated problems. Technology is to make us improve on our traditional ways of doing things and not necessarily take us away from “who we are” and make us “who they are”.

I have often bemoaned the seeming stagnant state of our development as a people; this seemed true until a lady by name Barbara pointed out some other truths to me.  I say the other truth because most of what we pitifully moan about is also a form of truth. The challenges we as a people from a presumably minor ethnic group face is presumably vast. All the sectors that drive the economy of our nation averagely do not consider our input as significant. It may be true, but the truth or false aspect of it lies in our point of view as per who we are and what we have.

Many of us dwell on the problems/challenges we face in savanna and hardly ever consider the beauty/opportunities we as people are blessed with. God/Nature has never planted people in an area that can’t be used as a transformational tool in our pursuit of progress along with the rest of the nation/world, we are rich yet we do not see, we have rich cultural practices yet we prefer a foreign culture, we live in Fumbisi and still think we should live somewhere else to make us accepted.

The past 2 months in Sandema gave me an opportunity to reflect on the words of Barbara Meier, which suggests we should make the most of our ethnographical location.

As I spent hours running around Buluk I began to appreciate it more and more. As I saw the green fields with men and women busy tilling the soils in anticipation of successful harvest season, I realized what we often refer to, as peasant farming is a proof of potential large-scale farming and can therefore be improved.

As I saw boys aged 13-display great knowledge of animal husbandry, I realized the natural intelligence of our “village folk”.

The distances young boys and girls have to travel to attend schools in some of the villages after a whole lot of house chores in the morning suggested how industrious, ambitious and determined we are/can be. Despite the unavailability of electricity in some of the towns and villages one can only imagine how/why that is not used as an excuse to study, yet determined pupils and students can be found busily studying with the aid of lanterns.

The preserved cultures/traditions can’t be left out, people greeting you and being concerned about your day obviously is a show of love from a fellow man. People’s willingness to help you get to your destination without asking for anything in return is so awesome.  The communal spirit can still be seen when people gather to plow the lands of their neighbors, which is simply amazing.

The beautiful scenery that greet us in almost every town/village and the freshness of the air we breath, the rock formations with beautiful shade from trees all over Buluk make an ideal destination for campers and picnics. The beautiful view of the stars not forgetting the moon, that lying on a “gbung” gives you can only be experienced and not imagined.

There is so much that can be said about Buluk positively yet we do not seek to utilize those positives to improve our society but rather dwell on the negatives which can be attributed to the corruption of our minds by the “powers that be” (media and the few citizens who have spent sometime in other parts of the country or world).

All the above when carefully analyzed can be transformed into viable economic/cultural gains but we assume it is too much work. Policy makers have constantly made us think, it will take the policies of other parts of the world or of the country to make us a “better” people. How can we make us better without building on the positives of our society, shall we continue to presume everything about us is substandard? I will say a big NO, but its beyond an individual, it will take all of us to build a better society in all aspects of our lives. My commitment is to use what we have to the best advantage of Buluk, what is yours?

There are varied truths and depending on which we accept, the journey to a “better” Buluk either becomes shorter and fun or a sophisticated set of trial and errors. The choice is ours.

Long live Ghana, long live the Savanna.

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Who are the Bulsa Ethnic Group?



Who are the Bulsa Ethnic Group?

Who are the Bulsa Ethnic Group? A Deep Dive into the History and Culture.

The Bulsa ethnic group, residing in the north-central region of Ghana, occupies a 2,000 square kilometer area. With a rich history and a distinct cultural identity, the Bulsa people have thrived as farmers, cultivating crops such as millet, beans, and groundnuts. They also engage in various crafts, including pottery, wooden stools, decorative hoe and axe handles, and woven grass baskets and hats. This comprehensive exploration will delve into the history, traditions, and unique characteristics of the Bulsa ethnic group.

Who are the Bulsa Ethnic Group?
Bulsa War dancers

Early History and Origins

The origins of the Bulsa people trace back to ancient times, as they have inhabited the region for centuries. Although archaeological excavations have yet to occur within the Bulsa districts, research data from other parts of Northern Ghana provides insights into the region’s early history. As the Sahara gradually became drier in the millenniums before Christ (BC), making it increasingly challenging for human habitation, people sought new areas to settle, eventually leading to the establishment of communities in the present-day Bulsa territory.

The Bulsa Identity and Language

Distinct from their neighboring groups, the Bulsa people have developed a unique cultural identity. Central to their identity is their language, Buli. The Buli language serves as a crucial means of communication within the community and reflects the rich heritage of the Bulsa people. While the Bulsa language has its roots in the Niger-Congo language family, it has evolved through interactions with other neighboring languages. Preserving the Buli language plays a vital role in maintaining the cultural fabric of the Bulsa ethnic group.

Bulsa Musicians
Bulsa Musicians

Resilience in the Face of Adversity

The 19th century marked a significant period in the history of the Bulsa people as they faced the threat of the slave raider Babatu. Despite the immense challenges, the Bulsa community displayed remarkable resilience and stood against Babatu, successfully repelling his attacks. This pivotal event in their history is commemorated to this day through an elaborate festival celebrated just before Christmas. The festival serves as a testament to the courage and determination of the Bulsa people to defend their land and way of life.

A Bulsa Warrior
A Bulsa Warrior

Traditional Bulsa Architecture

The traditional Bulsa shelter, known as a compound, represents an integral part of the community’s architecture. Comprising a combination of round and rectangular rooms, the compound also features courtyards and animal enclosures. The construction materials primarily consist of mud, clay, and sand. The roofs of the rooms may vary, with some being flat and made of the same mixture as the walls, while others take on a conical shape constructed using grass. However, these structures have a limited lifespan and often collapse during heavy rains, requiring constant maintenance and rebuilding.

Social Structure and Family Units

Within the Bulsa community, compounds serve as dwelling places for extended family units. Each compound typically consists of men who share a typical father or grandfather. Smaller family units, comprising around seven to ten individuals, coexist within the compound. The sizes of compounds can vary significantly, with some accommodating over 40 people while others remain relatively small. The distance between compounds is generally around three-quarters of a mile, maintaining a sense of community while providing privacy and individuality.

The Role of the Social Shelter

In addition to the compounds, the Bulsa community utilizes an open-side grass-roofed shelter outside the compound walls. This social shelter holds immense significance as a gathering place for the entire family. It serves as a meeting point for various subsections of the family, including young mothers, children, older women, and men, throughout the day. Moreover, this traditional space serves as a welcoming area for visitors, fostering social interactions and strengthening community ties.

Influences of Christianity

Throughout the colonial period, Christianity made its way into the Bulsa community. In 1926, the Roman Catholic Church established the parish of Wiaga, bringing with it a clinic that continues to serve the Bulsa people. Additionally, a Presbyterian mission opened in 1957, further contributing to the religious landscape of the community. These religious influences have added another layer to the cultural tapestry of the Bulsa ethnic group, blending traditional practices with Christian beliefs.

Celebrating Bulsa Culture: Festivals and Traditions

The Bulsa community cherishes its vibrant culture, exemplified through various festivals and traditions. One such celebration is the Feok Festival, held annually in Sandema. This event brings together the community to honor their history, customs, and achievements. It serves as a platform for showcasing traditional dances, music, and art, allowing the Bulsa people to express their cultural identity and pass down their traditions to future generations.

Education and Development

In recent years, efforts have been made to enhance education and promote development within the Bulsa community. Established educational institutions provide opportunities for young Bulsa individuals to acquire knowledge and skills. These initiatives aim to empower the community, fostering social and economic progress. Additionally, organizations and government initiatives have focused on infrastructure development, healthcare services, and agricultural advancements, contributing to the thriving of the Bulsa ethnic group.


The Bulsa ethnic group stands as a testament to the endurance and resilience of a community rooted in history and tradition. From their early origins to triumphs against adversity, the Bulsa people have maintained a strong cultural identity through language, architecture, and customs. Celebrating their heritage through festivals and embracing elements of Christianity, the Bulsa community continues to evolve while preserving the essence of their rich cultural tapestry. As efforts for education and development forge ahead, the future of the Bulsa ethnic group holds promise, ensuring the preservation and growth of their unique identity for generations to come.

Additional Information: The article focuses on the history, culture, architecture, social structure, religious influences, festivals, and development initiatives within the Bulsa ethnic group. By providing a comprehensive overview of these aspects, it highlights the distinctiveness and resilience of the community. The article also emphasizes the importance of preserving the Bulsa language and traditions while embracing opportunities for progress and development. Through a unique blend of historical research and cultural exploration, this article is a valuable resource for individuals seeking to understand and appreciate the Bulsa ethnic group.

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When on my bike on bright days like this, just don’t cross my path, lest I run you down.



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The sun was meters past the horizon as the day was still toddling but showed good signs of being a very sunny one. A long winding queue snaked its way from the waakye seller’s joint to the edge of the street. The Koko seller across the street had also been swallowed by the crowd of school children that had circled her, screaming on top of their voices to get her attention.

I hated to join long winding queues just to buy a widow’s mite worth of food. Gliding on the back of my not-too-new bicycle, I made a quick U-turn and headed for “makpor” the beans seller’s end. The path leading to the “makpor” was a steep one and required a great deal of experience and a touch of perfect riding skills like mine to go unharmed.

Dexterously using my weight to bring the bike to the middle lane of the busy street, I zoomed past two “trotros” (commercial buses), which were moving at tortoise pace. The wind tore at my ears as I sped on and I loved the flapping sound its impact made in my ears.

When on my bike on bright days like this, just don’t cross my path, lest I run you down.

I was soon at “makpor” and thank goodness, the usual crowd there was absent. I decided to make a quick U-turn and come to perform the “sacred ritual” in the holy sanctuary- “Makpor”

Gracefully, I brought the right paddle to accelerating position, at the same time swinging the steering and adding my weight, the style was called “Cee”, it usually turned the bike 180 degrees and would leave the screeching marks of the rear tyre on the bare floor almost like the letter “C”

The rear tyre spun so fast I lost control and was thrown out of the bike. I found myself sprawled awkwardly on the floor.

A group of children who had witnessed the mighty “humpty-dumpty” fall wouldn’t stifle their laughter. Baring their teeth, they screamed laughter out of the bellies.

Wanting to show them my worth and dexterity with the bicycle I jumped onto the bike again. Holding the steer firmly I paddled swiftly and exerted lifting force to the steer and soon the front tire was up in the air-“Adagga” I maintained the posture for about 7seconds, still trying to impress my little audience, I dropped the front tire and repeated the process, this time I lifted it even higher than before.

The force was too much and the back tyre skidded off and down I went again. I hit my head hard against the bare tarred floor and everything spun before my eyes.

There was an explosive barrage of laughter louder than the June 3 thunder clapping. I lay there wishing I could just disappear into thin air or just sink into the dusty earth.

I lay there with my eyes closed for a very long time and all I could hear was continuous explosive laughter and rhetorical questions.

And that is how come I earned my infamous nickname, “Adaga”

By:  Edwin Abanga


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Africa Cry – Quata dares African leaders to act in Libya slavery.

This has informed the release of “Africa Cry”, a song that details the canker of slavery currently booming in Libya. The slave markets in Libya are selling Black Africans for as low as $400.



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2017 has been a good year for Quata Budukusu, the magnum opus nature of his numerous releases attests to only one thing – SUPREMACY.  Even though his relevance in the game continues to be a matter of controversy, his talent and skill cannot be debated. Having been around since 2004 as a rapper, Quata has perfected his art by dabbling in numerous genres often with a finesse that can only come from a dedication to duty. His forte still remains rap, though he jumps on any genre and owns it.

On the subject of duty, Quata believes music can be used in several ways, from entertainment to education. This has informed the release of “Africa Cry”, a song that details the canker of slavery currently booming in Libya. The slave markets in Libya are selling Black Africans for as low as $400. A situation described by the UN Security Council as “heinous abuses of human rights.”

The situation has been condemned by many, and as a rapper with a conscience it is only proper Quata adds his voice.

The emotion-laden song brings to the fore issues of rape & torture, racism, intra-racial crimes, classism, and the seeming silence of African leaders when ordinary Africans are served anguish in foreign lands as slaves. The “animosity” is “unimaginable”, he says, but the reactions of the West in such situations clearly expose the weakness of African leaders.

Quata is undoubtedly one of the most prolific lyricists of our time. His upcoming 25-track album from a single riddim will definitely send tails wagging. An objective media is the only way major talents like Quata will get their due, until then the talent won’t rest. Will it match the ingenuity employed in the 13-Track “Quantum Riddim”?

2018 is will surely be a magical musical year.

Check out other songs by Quata.

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