To say that the Ga people are entertaining is an understatement. All aspects of their culture have those entertainment values that go to cement their make. Their traditional songs and chants, for example have impacted modern day music.

There is this general belief that the typical Ga musician will consider singing about food. Thus most Ga songs are about food and festivities. This stereotype, I doubt has disturbed the average Ga person that much. If the Homowo festival is about food: the celebration of abundance, just like other festivals in other parts of the country, like the Yam festival, then it isn’t out of place to have songs that depict those moments.

However, Ga traditional songs are varied. There are songs for every occasion- from rites of passage to festivals. The stages, before and during the Homowo festival, involve chants and songs which most often are not accompanied by instruments; they are processional songs.

It is worth highlighting that a number of the traditional songs of the Ga people have influences from other languages, particularly Akan, possibly because of interacting communities- (geographically and socially) with the Akans over a long time. Thus, some of the songs are not in pure Ga, often a corruption of the Akan language is heard. Also, explanation has it that since the “enemies” of the Ga people during the war era were Akan speaking people, they adapted some of their chants; and also that taunting the enemy was part of the war, hence for the opposing faction to understand the other’s taunts sent some fear into them.

The subject of the songs, especially during the Homowo festival, is mostly the history of the Ga, which can be categorized under the following themes – war, praise, criticism or mockery and death.

War Songs and Chants

The subject of war or conflict in African oral tradition cannot be overlooked. This is because many African societies in the early years had to fight themselves to win territories and domain of leadership. Also, the ability of the men in the societies was tested at the war front. Thus, war songs and chants (Asafo songs) occupy an important place in the lives of the Ga people.

Two very popular war songs among the Gas, which also cut across most Asafo companies among the Akans, is “Hi le! Hi le!, Aboa bi resu o; Gyata bi resu o”/ [A certain animal is roaring; A certain lion is roaring], and “Naa okropon oo; Heei wana be tumi okropon oo ei”/ [Here is the Eagle; Who can conquer the eagle?]

The first song depicts the bravery of the warriors who fought for their people in the past. In actual fact, the shout of an animal especially a lion will obviously frighten someone nearby. The purpose of this song is also to frighten an opposing force. In singing this song therefore, the Gas tell their opponents, probably the Asantes, that even if they (Asantes) are powerful, they the Gas are also powerful and so they shall definitely meet at the battlefield. This is also sung to accompany the chiefs and elders to the durbar grounds during the festival amidst firing of guns.

The second song tells of the might of their might. Through the song, they depict their invincibility. They make profuse pronouncement of their source of strength, the eagle which is also their source of inspiration.asere

Songs of Invocation

The Ga people place premium on the powers of their ancestors. They include those who ruled them or were elders of the various households (we) in every activity they did. They believe they are their guidance. Thus, the reverence they give their ancestors. This is heavily portrayed in the songs and chants.

In this song “Daadaa Bukoo; Meesu no, menjaa no…. Yeho abon, Mayen nsu na yengware”/ [Daadaa Buko; I am calling Him endlessly; Our bodies stink, Give us some water to bath], they are short of water and call upon the god of the old well to give them some water so they can wash down their smelly bodies (as a result of the long journey). Dadaa Buko means “old” (dada in twi), “hole/ well” (bu in Ga) – buko – a certain well/hole, which was always filled with water and eventually became the source of their water and became a god for that matter. This song is also sung by those who have journeyed from afar to partake in the festival.

Praise Songs

The subject of praise involves exalting the heroic deeds of people; and generally to congratulate members of the society who are adored or are morally upright. In such cases, persons who are considered special members of society, like twins are also praised through songs.

The ever popular “Akwele Suma” song sung during the twin festival is a classic example. This song contains the names and appellations of the twins and those who come after them. Tawia for instance is the name given to the child who comes after the twins. The name itself is a Twi name which means the end of the twins (nta wia).

The song which comes in two parts celebrates both male and female twins. Before the annual Homowo festival of the Gas, a particular rite is performed for all the Ga twins. This twin rite is a happy moment for everyone in the community. As such, there is a lot of merry making through singing and dancing. Apparently, the main idea behind the “haaji alala” (twin song) is to express the joy of having twins who are believed to be a blessing to their parents and the community as a whole, according to the Gas. The song again brings out the difficulties one has to go through in order to achieve something great as in the case of the twins.

The songs talk about an individual who searches everywhere for twins but finds neither Akwele nor Akuoko. He runs around in his search, gets so tired, and in his tiredness climbs up a tree and climbs down. Descending, he finally begets Akwele and Akuokor, the twins he has been searching so long for. This situation can be likened to child bearing, that is, the nine-month period of waiting and the painful labour a woman has to go through before giving birth.

For the Ga people, their songs constitute their major heritage. Special themes like abuse/criticism and those that are used in remembering the dead will be explored some other day in the course of the Homowo festivities.