Preserving Cultural Heritage Through the Lens of Postcolonialism.

I described myself as an allocentric tourist even though I did not fully meet the requirements of this category. I embarked on this journey alone after I heard about a community by name Wassa Domama in the Mpohor Wassa East District in the western region of Ghana from my lecturer Gabriel Eshun, PhD. For the first time I travelled alone with my backpack rather than the usual organised mass trips with my colleagues in school which made me a mid-centric tourist. The unique feature about this community that served as a catalyst for my visit was the existence of a geological feature which was regarded as a shrine by the local community. It is located in a small sacred groove called the “Bosom Kese” known as THE GREAT GOD. It appears to compromise a rock pedestal, like those of the Sahara or Kalahari Desert with mammoth, three rising rocks forming three skyscrapers. This shrine’s formation is also surrounded by a forest of high trees, ancient vines, and thick undergrowth with high canopy formation. I was overwhelmed when I bumped into this magnificent scene of creation. An Old folk in the village has likened this stupendous figure to the architecture of THE FLAGSTAFF HOUSE, which is the official seat of government of the Republic of Ghana.  Lianas from surrounding trees are used as climbing aids if an individual wants to get to the top of the rocks. The shrine is believed to have curative powers which people travel from far and wide to receive and not forgetting the numerous benefits that are driven from it such as; monetary, spiritual among others. These were thoughts of the indigenes in pre and early stages of postcolonial days until tourism was introduced. Most postcolonial writers have described tourism as a neo-colonial project since tourism in a way has caused historical, social, political and cultural change or erosion to the indigenous people. Its intangible elements has become objects of ridicule and are discarded, what is traditional has become superstition and often associated with witchcraft and sorcery forgetting that Cultural  heritage is part of a community’s identity, strengthens the common sense of social cohesion and also a recognition of traditions and times from long ago. It is not surprising that the make-up of Ghanaian scene today is something of a demographic and cultural mosaic. A critical look at these names elucidates on the term cultural mosaic, Lois Beryl Brown and Akua Amoatemaa Acheampong ; They are both Gnanaians but Lois Beryl Brown rings no bell until you meet her. Surprisingly there are a lot of advantages or positives in this industry. It is revealed that tourism fetches the victimized geographical area innumerable benefits which serves as a catalyst for development. When I visited this community, I was informed that they had benefited from a rural electrification project which was embarked upon by the government three months earlier and as a result of that they had electricity which I can attest to. According to the assemblyman, the acquisition of most of the electricity poles and refurbishment of their community clinic was realised through tourism revenues. Brilliant but needy students are also supported with tourism gains. Tourism has also created employment for the locals of the community and its surrounding villages. This clearly shows the incalculable benefits derived from tourism towards the development of local communities.

 

 

cocoa

Old John

Inside the sacred rock shrine

Adwoa Mantebea and daughter

Chief of Wassa Domama

Climbing the Sacred rock shrine

Best Waakye Seller

cocoa beans

Friends in the community

Pusuban