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The festival is a celebration to mark the migration of these people from the ancient Western Sudan Empire where they were led by 2 brothers and a god called Otu. Upon consulting their god, they were instructed by their traditional priest or mediator between the people and the god to sacrifice a young member of the Royal family every year to their god.

This was not good news so they made an appeal to their god who asked for an animal from the wildcat family to be caught alive and beheaded before the god.

Before the festival began they settled the god at a place called Penkye hence the god became Penkyi Otu. When the people went out to hunt down the wild cat they lost so many men before capturing it alive. This caused the second appeal. Penkyi Otu decided to accept a mature bushbuck this looks like a deer. The people of Simpa sang this story in their war chants and told it during moonlit nights. It was kept and protected till it could be written in English for all to read.

Today, the Aboakyir festival is celebrated in May each year and is a major event in Ghana.

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.

The Damba festival is categorized into three main festivals, namely;

*Somo Damba
*Naa Damba
*Belkusi Damba

It is celebrated under the lunar calendar by the people of Dagbon, Mamprugu, Gonja, Mamprugui, Nanumba.

The significance of the festival is to commemorate the birthday of the Holy Prophet of Islam. Activities includes prayers and fasting and procession of people on horseback, amidst drumming and dancing.

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.

Homowo (hooting at hunger) is one of the colourful festivals celebrated by the people of Ga (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,procession of twins through the principal streets, traditional drumming and dancing and general merry-making. A month before the celebration, there is a ban of noise making. A climax of the festival is that from 12 noon to 6:00pm any woman, no matter the status, should accept a hug from a man on the festival street.

Avenorpedo, Avenorpeme and Akatsi are noted for a novel festival - the Agbeliza or cassava festival. The festival is celebrated in August at Avenorpedo. An essential aspect of the festival is the exhibition of the various cassava products such as agbelikakla, yakayake, cassava cake, etc. It is believed the people have found over twenty uses for the cassava plant

It is held at Paga, Chiana, Kayoro in the Paga/Chiana and Kayoro 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.

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 SI. Jago and fires shots at midnight to usher in the New Year. The Paramount Chief rides in a Palanquin the next day to pay homage to the various clans.

Libation is poured using locally prepared wine and there is 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 merry-making drumming and dancing throughout.

On the first Saturday of every November, a grand durbar of chiefs and people is held at Anloga, the traditional home of the Anlo-speaking Ewes. The durbar forms a significant part of the week-long Hogbetsotso festival which commemorates the migration of the Anlo-Ewes from the ancient walled city of Notsie in present day northern Togo, to their present abode in Ghana. They claim they escaped the tyranny of a wicked chief, Agorkoli, by walking "backwards" amid drumming and dancing to war songs.

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

It is celebrated in August by the Ejisu, (Ejisu-Juaben District). A 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.

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 1690's.

This is the annual festival of the people of Sandema in the Builsa. It is held in December. It is celebrated through the display of war dance by various communities. There is also a durber of the chiefs and people to climax it.

The people of Techiman and Wenchi in the Brong Ahafo Region celebrate this festival. Activities involve purification of the people in the two tradition areas to rid them of social evils.

Its significance is to gain favour from royal ancestors to ensure bumper harvest at the end of the year.

It is an occasion for dedicated worship of great titular gods and goddesses of the nation, the period for the cleansing of filth and purification of sacred stools, which are the symbol of togetherness of the people and also, the time to manifest allegiance to hallowed stool occupants.

The ceremony marks the peak of a general sense of unity for strength, hard work for prosperity and above all, loyalty and service to the state.

Boaram is the festival for the Talensis in the Bongo Tradition 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 the lots of sacrifice to the gods.

A colourful durbar of chiefs accompanied by traditional drumming and dancing amid merry making and funfair and firing of musketry. 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. It is celebrated in October by the Offinso, (Offinso District).

Asafotifiam 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. It is celebrated on the 1st Saturday of August in Ada, 71km east of Accra.

The significnace of the Zumbenti festical is to give thanks to ancestral gods, cleansing of the land of evil spirits and pacification of gods and re-unting of families. Considered the most opportune time to contract tradtional marriages.

In October, any of the four communities forming the SASADU i.e. Saviefe, Akrofu, Soviet 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.

This festival is celebrated to thank family gods and ask them to bless the soil, protect the people during the farming seasons. It is celebrated in the last week of November - 1st week in December by the Nandom.

Thanksgiving to ancestors and Almighty God for guidance over the farming season. Farm produce is exhibited along music, dance and general merry-making.

Oguaa Fetu Afahye festival is held to purify the state. Celebrated by the people of Cape Coast in July/August.

Two weeks after the Anlo-Ewes celebrate Hogbetsotso festival, their cousins, the Some-Ewes celebrate their Keta-Sometutuza at Agbozume, their 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.

It is a weeklong celebration held in November and December. The chiefs and people of Dormaa, Berekum and Nsoatre Traditional areas in the Brong Ahafo Region celebrate Kwafie festival.

It is a purification ceremony, the highlight of which is a large bonfire in the courtyard of the chief. It is believed that the Dormaas brought fire to Ghana and the legend is symbolically represented in a bonfire.

Okyir is the major festival celebrated by the people of Anomabu. It is celebrated as a sign of cleansing or purification of the town from filth, evil spirits etc.

Highlights of the festival include the following activities:

• A yam festival celebrated by offering food to the 77 gods of the town.

• Vigil keeping.

• Preparation and distribution of food among friends and loved ones.

• A colourful durbar of chiefs.

• Beach programme.

The climax of the Okyir is on the second Sunday of October

The Chiefs and people of New Juaben Traditional Area celebrate this festival in the first week of November each year.

It is a period of consecration of black stools, invocation of the blessing of ancestral spirits and show of appreciation to the gods for their guidance.

A colourful durbar of chiefs is marked to climax the celebrations

As the name implies, the festival is centred on the harvest 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 to 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.

Celebrated on an Akwasidae date, mostly in March in Kumawu, (Sekyere East District), an activity 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.

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 Ashanti’s emerge victorious in the battle of independence fought against the Denkyiras. 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

Celebrated in Aburi, Akropong-Akwapim,Larteh, Amanorkrom, and Ahwerase in the period of September/October.

It significance if the annual thanksgiving to God for his merciful care and protection; customary purifica1b1 of the land and people by the chiefs and priests for the spiritual and social renewal to face the trials and triumphs of another year; Reaffirmation of loyalties within the traditional administrative set-up and patching up of misunderstandings among families; mourning of those who passed away in the year and feeding with the brave ancestors of Akwapem who are deemed to be present on such occasions; Promotion and presentation of cultural values.

The festival is mainly the dramatization of Akwapem sacred traditions, myths and olden day legends, handed down by the ancestors of the "Oman". It involves the re-staging of some of the antiquated historical episodes like traditional military tactics. Other activities include path clearing to Amamprobi for 'Safe' travel home; lifting of forty days ban on noise making, state mourning for departed souls and feeding the ancestors at Nsorem. There is also a splendid cultural parade of chiefs and a Grand Durbar. A great deal of emphasis is laid on music, dancing and feasting.

The Akuapem Odwira festival was instituted by the 19th Omanhene of Akropong, Nana Addo Dankwa 1(1811-1835) and first celebrated in October 1826. This followed the capture of the artefacts (pertaining to the celebration of Odwira) by Akwapem forces from the hitherto invincible Ashanti army during the historic battle of Katamansu near Dodowa in 1826.

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 Park 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.

This festival is a post-harvest event to acknowldge the spiritual guidance of the traditional area by the ancestral gods as well as jubilate over the bountiful harvest. Dancing competitions are organized. This festival is celebrated in 1st week October at Lawra

Pan-African Historic Festival is a major biennial event of cultural 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
tours/excursions to places of interest such as the slave castle dungeons.

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.

This is a very important, albeit rare celebration of the Ashanti’s. It is held in a large open space in the capital city of Kumasi. The festival is normally well attended and embraced by Ashanti’s 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 ca lender 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, serves 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 (Esq.) 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 Denkyeras “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.

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 subjects, 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.

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 public dancing amidst music and general merry-making.

Celebrated in Akyem (Abuakwa Traditional area).
The festival is celebrated twice a year. These are known as OhumKan and OhumKyire and celebrated in June/July and September/ October respectively.

Marking the anniversary of the Akyem Nation: worshipping of the ancestral stools and the spirits of those who formerly occupied them.
The celebration is also to mark the first harvest (yam) of the year and to ask for blessings for the coming year.

The duration of the festival is 2 days (Tuesday – Wednesday). Two weeks before the festival, a ban in placed on drumming, dancing and noise making. Monday preceding the Tuesday, home the first harvest f the year and to have plenty of food in the house for the duration of the celebrations

The chiefs and people of Agotome traditional area, a few kilometres east of Ho, who are indeed Ga-Adanbges, celebrate their annual Kente festivals in August every year. This is a unique festival by all standards. The Ago time 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 in crowned. In the evening of Saturday, Miss "Agbamevor" (Miss Kente) INS selected. This unique festival attracts thousands of people from far and near including tourists

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 prays 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 royal possession 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

Celebrated in July/ August in Bonwire, (Ejisu-Juaben District). A colourful assembly of local chiefs and people of Bonwire, where participants adorn themselves with beautifully woven Kente clothes and designs which they have created.

The significance of the Kente festival is to commemorate 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.

Celebrated in Somanya during the period of November and its significance is paying of homage to ancestral home on the Krobo Mountains.
Communal labour, pilgrimage to the Krobo Mountains, Durbar.

It origin refers to the eviction of the Krobos from the Krobo mountains in 1892 by the then British colonial government. The event is marked every year with an expedition to the top of the mountain to pay homage to their ancestral home.

The Krobo, made up of Yilo Krobo and Manya Krobo, form one large ethnic group among the Dangme people. The Yilo Krobos stay at Somanya and its suburbs and the Manya Krobo reside around Odumase..

The most attractive aspects of Ghanaian cultural life are that of the colourful traditional festivals and durbars which are frequently held in all part of the country.

Festivals reveal some common features, during these festivals; the people remember there past leaders and pray for help and protection. Festivals are also held in order to purify the whole state so that the people can enter the New Year with confidence and hope.

Fetu Afahye is being celebrated by the people of Oguaa or Cape Coast Traditional Area in the Central Region is named after the 17th Century Fetu or Effutu kingdom which is located 19 kilometres inland of Cape Coast. This festival starts on the 1st of September every year, features of this festival is the state purification rites which includes the paramount Chief’s Yam festival and is observed in the form of offering mashed yams to the gods.

The festival is very colourful and it’s like a grand festival there is a processing of chiefs, drumming, dancing and firing of musketry but this is uniqueness in the traditional attire of the various warrior groups and the slaughtering o a cow in public for the 77 gods of Oguaa (Cape Coast).

There is also a display of traditional priests and priestesses on Monday night, which attracts large crowd mainly the youth and thousands of people including foreigners from all over the country travel to witness the festival. This festival has effect of creating in the people a feeling of pride in their cultural heritage and spiritual affinity.

During this occasion it also gives people the opportunity to meet old friends and relatives they’ve missed for a long time.

But there is another significant feature ceremony “Bakatue" 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, Omanhenes’ 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 board race on the lagoon. A grand Durban climaxes the festival.

Celebrated in 27st April, at Takpo, this festival is to thank the ancestral shrine 'Will' for guidance and protection and also to ask for continued blessing from the shrine and God Almighty.

It is celebrated in the months of August and September. The chiefs and people of Badu in the Wenchi District of Brong Ahafo Region celebrate this yam festival annually.

The festival ushers in the new yam.

It is celebrated by the chiefs and people of Fievie-Dugame in March on bi-annual basis.

This is a week long festival which starts on Easter Monday. The festival has two venues: Abakrampa, the seat of the traditional area and Abura Dunkwa, the administrative capital. Rituals are performed near the state shrine. The festival is characterized by the fencing of the Odum Tree which is regarded as sacred, and believed to have protected the people from attacks during their wars.

The climax is on Saturday with a durbar of chiefs in the area and they converge at the palace to pay homage to the paramount chief whilst drumming and dancing.

The Komenda-Nyeyi festival is celebrated in honour of departed heroes and heroines for their great contribution to the various traditional areas and the "Tuakron", meaning settling on new lands is celebrated by the people of Hemang.

This festival is celebrated by the people of Asebu Traditional Area. A mock warfare is re-enacted to instill the spirit of bravery in the people, and also to commemorate the heroic deeds of their ancestor Arko. This drama is performed after the paramount chief and his sub-chiefs have paraded through the town in their palanquins. The week - long festival is held in the third week of October.

The Kpini Chugu is observed in the Dagbon, Mamprugu and Nanung Traditional Areas as a minor festival. These areas are made up of Dagombas, Mamprusis, Nanumbas, Kokombas abd Basaris. There is no general celebration. It is observed as a harvert offering to the gods.

It is an annual festival to facilitate the recovery of the Sakuma Lagoon for burper 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 cheif 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 grand-durber of the chiefs and people and general merry-making amidst free-for-all hugging. It is celebrated in the period of March/April by Tema Manucipality

This 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.

This is the annual traditional harvest and thanksgiving festival of the Krobo people. The people of Manya and Yilo Krobo celebrate it in March-April.

Celebrated in October by the people of Dodowa, this is the annual traditional harvest and thanksgiving festival of the Shai and Krobos in the towns of Odumase and Somanya.

Dipo is celebrated in April by the people of Manya and Yilo Krobo in the towns of Krobo Odumase and Somanya, about 80 kilometres north of Accra.

The mode of celebration is that, adolescent girls are adorned in beautiful beads and half-clothed. The festival initiates such girls into womanhood

The Bugum Chugu is celebrated throughout the Northern Region by the Dagombas, the Nanumbas and the Mamprusis. It is held under the lunar calendar. The main activity in the procession of celebrants with torches at night amidst music and dancing. The significance of Bugum is to commemorate the search for the lost for the lost son of an ancient king.

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.

The chiefs and people of Adaklu traditional area celebrate Glimetotoza to commemorate their exodus from Notsie in present-day Northern Togo to their present abode. During the celebration, the bravery for 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 settle is held.

Gobandawu marks the beginning of the new harvest season by the 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.

It is celebrated by the chiefs and people of Gonjaland 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 outshirts of towns and villages within Gonjaland. There are also Koran recitals to forecast the new year.

The chiefs and people of Dofor Traditional Area in North Tongu District have as their major town Dofor Adidome and celebrate their annual Ayimagonu festival in November. Dofor Adidome, a few kilometres from juapong, is the Festival home.

It is a festival of pomp and pageantry, which culminates in 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.

Celebrated in October by the people of Dodowa, this is the annual traditional harvest and thanksgiving festival of the Shai and Krobos in the towns of Odumase and Somanya.

Akuapem Odwira and Chum Festivals, two of the famous and most important cultural festivals celebrated in the country, are celebrated in turns by the chains of towns on the Akuapem Ridge. These festivals commence in September and end in January every year. The ceremonies include purification of the stools, reaffirmation of political loyalties and traditional allegiance. Each of these festivals is crowned with a colourful durbar of chiefs and people of the area/town concerned. Culture is seen at its best during these festive occasions.

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.

The chiefs and people of Awuah Domase near Sunyani the Brong Ahafo Region celebrate this festival. It is a week-long annual festival and it is celebrated in remembrance of their brave chief who joined Yaa Ashatewaa to fight the Europeans in the early part of the 20 th century. It is celebrated in November.

As a thankgiving 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 genral merry-making.