TOURISM IN KETU A General Survey of Attractions PREFACE Tourism is now the country is third largest foreign exchange earner after gold and cocoa. Last year, for example, tourism returns in foreign exchange amount to $265 million. The effective tourism development policies and action plans of the sectorís developers could explain this encouraging picture. In quite a short time, tourism has become one of the progressive and labour intensive economic sectors of the country. It now generates employment opportunities for both skilled and semi­skilled Ghanaians all over the country. For those parts of the country not endowed with natural resources like minerals and timber, tourism, therefore, is the choice rather than the option for economic development. Fortunately, tourism resources, unlike gold or cocoa, are not preserves of a particular geological or geographical area. Every part of the country abounds in some kind of tourism resources that can be educed for economic development. The Ketu District, for instance, the subject of this survey, has the resources and potentials for cultural tourism development. Its natural features of lagoons, beaches, and marshes, for example, can also be developed into tourism attractions. The essential factor then is identifying these resources and formulating the right policies for effective planning and development. The aim of this survey of cultural tourism in the Ketu District, therefore, is to identify some of the resources and potentials for tourism development in the district. In this, an attempt is made to introduce some cultural tourist attractions to tourism development planners, economic policy makers of the district, tour companies, and other private organizations, and traditional authorities involved in tourism development. Some suggestions are also made on strategies for tourism planning and development with the aim of integrating these strategies into the tourism development plan for the Volta Region, which also embraces the Ketu district. It is, however, assumed that, by employing the result of this survey as one of its instrument, the Ketu District Assembly, as a decision­making and executing body, would formulate and adopt its own tourism development plan in line with the peculiar resources and conditions of the district. This could then be accommodated to the capacity of the Integrated Tourism Development Programme of the country.

DALE MASSIASTA DIRECTOR, BLAKHUD RESEARCH CENTRE KLIKOR 31ST DECEMBER, 1998

KETU: BACKGROUND Ketu is the major gateway for tourists entering the country from Nigeria, Benin, and Togo. Covering the southeastern tip of the Volta Region, Ketu falls within the coastal savanna vegetation zone of the country. The Gulf of Guinea (the Atlantic Ocean) in the south washes a sandy and sparkling 30­km coastline, stretching from Hovi in the west to Aflao on the Ghana ­Togo boarder in the east. The southwestern portion of pocket lagoons forms part of the designated Ramsar sites ­ resting and feeding grounds of over seventy species of migratory and resident birds, marine turtle, and other reptiles. Indeed, the Keta lagoon covers a portion of this area also noted for salt, tilapia, and crabs. This influence of the sea and lagoon affects the overall weather conditions of the district. Ketu is generally flat. PEOPLE AND HISTORY The Ewe live in Ketu and the other southern districts of the Volta region. A historian has once described them as ì one of those African tribes which are outstanding in physique and intelligence.î * In fact, the name Ketu, which this administrative district of Ghana has adopted, would suitably apply to the Ewe of Ghana and Togo, and the Adza­Ewe of Benin. Before migrating form Notse (in Togo) in the 15th century and dispersing in Ghana and Togo, the Ewe had been settled in Ketu in Benin (Dahome). The name Ketu is, therefore, a reminiscence of a historical home abandoned hundreds of years ago. TOWNS AND VILLAGES Ketu could be described as rustic. However, there is a sprawling splash of towns and villages along the coast and border with Togo in the east. The towns in which the majority of the population live include Aflao, Denu, (the capital), Klikor, Agbozume, Dzodze, and Penyi. Others are Afife and Wheta on the fringe of the lagoon areas like Klikor and Agbozume. Ehi and Tadzewu in central and western Ketu are some of the growing farming settlements. The population of Ketu is nearly a quarter million people. It is the most densely populated district of the Volta Region of Ghana. Some of the towns like Dzodze, Agbozume, Klikor, Aflao, Afife, Penyi, and Wheta have electricity supply, postal systems, and some form of good­drinking water supply systems. Aflao and Denu in particular have both internal and external telecommunication facilities. Most of these towns in Ketu are linked by tarred roads that also link village settlements to these towns. OCCUPATION OF THE PEOPLE The village settlements in the interior are the main farming areas in Ketu. These produce maize, cassava, rice, tomatoes, okra, and pepper. The village settlements around Wheta and Afife, for instance, are one of the major rice­producing areas in the country. The coastal areas, apart from fishing, coconut and salt production, also engage in small­scale vegetable cultivation. Most of the produce from the fishing and farming areas feed the main market centres at Aflao, Dzodze, Agbozume, Denu, Wheta, and Wudoaba. The people of Ketu are also traders, tradesmen, office workers, herbal medicine practitioners and craftsmen. There is indeed a brisk commercial activity across the border with Togo. This is dominated by women who also process food. Handicrafts produced by both women and men are of great economic value to the people. CULTURE OF THE PEOPLE The culture of the people of Ketu is influenced by their migration and contact with other people. Various European countries, through trading links, colonization or evangelization, have implanted some element of their culture in the people. This is evident in their speech, dressing, food, behaviour, work, and religion. Christianity in particular was introduced into the district in the 19th century largely through the missionary work of the Germans. This facilitated the opening of formal schools in Adina, Denu, Blekusu, Aflao, Agbozume, Dzodze, Afife, and in so many other places. The christian­orientated schools are the modifying factor in changing the social habits, customs, beliefs, and general thinking of the people. However traditional cultural institutions and their belief systems exist side by side those established by colonization. The institution of traditional rulers is strong and this wields much political control. On the other hand, indigenous communities still maintain their traditional belief systems and practices. These could be identified with sects like those of Afa, Xebieso (Yewe), Da, Agbosu, Axolu, Adzima, Nyigbla, Bate, Ablo, Adela, Agodovodu (Brekete, Kunde, Atigari) and Nana. The people of Ketu, like other Ghanaians, have their visions of providing for the common welfare and permanently overcoming want. In general, Ketu presents a vibrant society of youthful struggle and expectation. The people are hospitable and sociable. Should a tourist or a visitor be denied anything in Ketu, he could not be denied this social norm. *F.J. Pedler, West Africa, Methuen & Co Ltd, p. 170

CULTURAL TOURISM IN KETU INTRODUCTION As it could be seen, cultural tourism attractions in the Ketu district should necessarily include some of the important elements of our traditional culture. In this survey, therefore, the emphasis on traditional religious institutions and their belief systems of rituals, music and dance forms, costumes, relics and festivals is explained by their role in the development of tourism in the district. Besides the performing and visual arts, which also mark out Ketu for cultural tourism, it is this asset of numerous traditional institutions and their practices that makes the district one of the prospective tourist destinations in the country. Of equal importance are the historical monuments of slave routes and slave markets in the district. Already a cultural tourism project, the SLAVE ROUTE PROJECT, has been initiated by the WTO (WORLD TOURISM ORGANIZATION), UNESCO and Ghana among other African countries. This project aims at developing cultural tourism on the slave trade sites and routes with reference to the TRANS­ATLANTIC SLAVE TRADE. The history of slavery in the Ketu district is unique and relevant for its SLAVE MARKETS and ROUTES to be incorporated into this international project. In the survey, we would discuss some historical features of these slave markets and routes. This aspect of slave history brings to the mind the religious and historical monuments of SLAVE STOOL TEMPLES and their relics, which would also be discussed in this survey. These temples, found in every part of the district, could suitably be designated as MUSEUMS OF SLAVE HISTORY, apart from their being sacred monuments in memory of the slaver and slave. Their discussion would also lead us to the phenomenon of the transmission of the KRACHI DENTE religion through the slave trade. In this survey, we would also look at those features of the many other social functions like funerals, picnics and family gatherings that give the tourist the opportunity to make contacts with the local people. To begin with, let us consider the attractions of some important traditional religious institutions in the district. A. TROXOVI SHRINES The following TROXOVI SHRINES in Ketu are mentioned as tourist attractions in the DRAFT FINAL REPORT on the TOURISM DEVELOPMENT PLAN FOR THE VOLTA REGION:1 THE ADZIMA SHRINE AT KLIKOR THE NYIGBLA SHRINE AT AFIFE THE YEWE (TOHONO) SHRINES at NOGOKPO, DZODZE, KLIKOR and other places. After the 1­DAY TECHNICAL SEMINAR held at Ho on 19th December 1996, which discussed the DRAFT FINAL REPORT, the BLAKHUD RESEARCH CENTRE proposed to the Ministry of Tourism (MOT) the inclusion of FESTIVALS associated with the ADZIMA and YEWE shrines in the list of festivals mentioned in the REPORT.2 On the other hand, the ADZIMA and NYIGBLA shrines in particular are located on the TOURISM MAP OF GHANA. Apart from the ADZIMA and NYIGBLA shrines, which are to be found in KLIKOR and AFIFE respectively, YEWE shrines are to be found in almost every village and town of Ketu. But only a few of these perform their ritual ceremonies periodically. These include the ZAKADZA SHRINE of NOGOKPO and the SOFATI shrine of KLIKOR, which perform regular annual festivals. The oldest YEWE shrine in Ketu, however, is the GOZA SHRINE at KLIKOR. ATTRACTIONS The ADZIMA, ZAKADZA, and SOFATI shrines observe annual festivals of ritual ceremonies, which attract hundreds of people all over the country and beyond. Highlights of these festivals are listed as follows: 1. THE KLI­ADZIMA FESTIVAL ­ JULY/AUGUST a. BLITSOTSO ­ Bringing corn to the shrine. Women thresh and carry corn in raffia bags (KE) and calabash pans (KPAKU). This is later brewed into corn beer (LIHA). b. KPOTOTO ­ Fencing of the shrine by men. c. BALILI ­ Mud­plastering of the shrine walls by women of all walks of life. d. TAGBAYIYI/GODIDI ­ Field Prayer (in the FOREST SHRINE ­ TAGBA). Only males participate. The Shrine relics are outdoored later in the evening (GODIDI). e. ADEKPETSI/GOWU­ATSIGOWU/ZEWU ­ Ritual drumming session. 2. THE NYIGBLA FESTIVAL ­ FEBRUARY a. LAKPLEFIA FE VAVA ­ Arrival of ALAKPLE PRIEST. Welcome at NONOFEE and led to AFIFE by Priests of the NYIGBLA shrine. b. GLOBUITOGBE ­ Fencing of NYIGBLA shrine and outdooring of shrine sacred drums (TROWUGODIDI). c. DZENKPLEDAGBE ­ Preparation and sharing of ritual meal. d. TRODZIGBE ­ A procession of the NYIGBLA (divinity) amidst ritualdrumming. This is repeated the following day. 3. THE ZAKADZA FESTIVAL ­ NOVEMBER a. DUWUGBE ­ The ritual run. Inmates of the shrine run after non­ inmates while the latter dodge touches of the former. The ritual follows wake­keeping and animal offering. b. AGBAGBOYIGBE ­ Outdooring of shrine relics accompanied by drumming and singing. c. TAYIYI ­ A procession of ZAKADZA. 4. THE SOFATI FESTIVAL ­ NOVEMBER a. GBOWUGBE ­ 1st Animal Offering ritual amidst drumming and dancing. b. AGBOWUGBE ­ 2nd Animal Offering ritual also amidst drumming and dancing. c. GODIGBE ­ Outdooring of shrine relics amidst drumming and dancing

It could be added in the case of the aforementioned YEWE festivals that the outdooring ceremonies of new initiates precede the grand ceremonies of the festivals. The rituals are backed by a variety of dance forms and movements including HUSAGO, AFOWUI, AGUDZEHOE, and ADAWU. VISITS Tourists visiting the TROKOSI SHRINES would be briefed on procedures of admittance into the shrines. In Ketu, these shrines, sited in residential areas, are clearly defined. But tourists would be guided on procedures by traditional rulers, shrine inmates, priests/priestesses and ordinary residents in the areas the shrines are sited. However, except for such personal religious visits when certain austerities have to be observed, the following rules are to guide tourists who pay visits of acquaintance to the shrines. RULES Headgears, shirts, and footwears are prohibited. But women are not expected to expose their breasts. They would have to remove bodice straps on their shoulders or their bodice altogether. Do not take pictures without permission from the priest/priestess. Explain the purpose of your visit to the priest/priestess before doing anything else. For educational or research visits, fix an appointment with the priest/priestess and elders of the shrine. Best results are obtained when questions related to the shrine are discussed there, in the shrine. Participate in ritual ceremonies or festivals in the approved costume. B. KRACHI DENTE SHRINES Another religious institution in the Ketu district with immense tourism attractions is the KRACHI DENTE SHRINE. In the DRAFT FINAL REPORT mentioned earlier, this shrine is identified as a tourist attraction in the Kete Krachi District of the Volta Region.3 Kete Krachi is certainly the original home of the god Krachi Dente, but how this form of worship was transmitted to the Ketu district and other places through slavery and the slave trade is an interesting historical and religious phenomenon. Studies on some aspects of this phenomenon have been carried out by the director of the BLAKHUD RESEARCH CENTRE, and findings submitted to the SLAVE ROUTE PROJECT COMMITTEE of the MOT as a contribution to this project.4 There are indeed many Krachi Dente shrines in Ketu. More established shrines are at BLEKUSU, Adelakoekorpe, Tomekorpe, Kave, Biko, Amedzikorpe, Klikor, Apekotuime, Viepe, Akpokploe, Afife, Ehi, Donomadie, Wudoaba and many other places. ATTRACTIONS Krachi Dente shrines in Ketu offer tourists, especially Africans in the Americas and the Caribbeans, the following attractions: 1.The story of how slaveholders and their descendants pay spiritual reparations to the departed slaves bought from Kete Krachi and other places. 2. Krachi Dente Oracles. Tourists experience the phenomenon of divination through Krachi Dente Oracles. The more inquisitive one may like to consult the oracles and learn of their fate, or pray. 3.Krachi Dente ritual dance with its attendant scenes of possessions and display of spiritual prowess is a delight to watch. There are Krachi Dente shrines in the district which celebrate annual and biennial festivals. These are occasions to perform rites to the gods and initiate new Krachi Dente priests/priestesses, descendants of slaveholders and traders. Inmates also perform at social gatherings through customary or formal invitations. VISITS Tourists would be received at reception rooms of Krachi Dente shrines where they would be briefed on custom. The rule or custom of a suitable costume as specified under ìAî applies to tourists who may seek admittance into oracle temples, or take part in some ritual. Open Krachi Dente rites can, however, be watched in informal costume. C. SLAVE STOOL TEMPLES The history of Krachi Dente shrines in Ketu is interwoven with that of SLAVE STOOL TEMPLES. Every Krachi Dente shrine should have emanated from a slave stool/ bag (HOZI/BAXE), the sacred relic of the slaveholder or trader. There are possibly hundreds of Slave Stool Temples in Ketu. Their historical and religious origins have been discussed in the studies mentioned before ñ THE ORIGINS OF THE SLAVE STOOL IN KLIKOR, in particular. The latter study on the religious implications of slavery has already stimulated research and tourism interests among some African­Americans, prompting a documentary video covering of Klikor, Adina and Keta on the subject. Slave Stool Temples are, therefore, major tourist attractions in Ketu. We can briefly explain the general features of these attractions as follows: ATTRACTIONS SLAVE STOOL TEMPLES, as I have indicated, are museums of slave history. Relics include sacred stools and bags which tell both the origins of the slaver and slave. Chains, shackles and other relics also harbour legends which are sources of slave history. SLAVE STOOL/BAG outdooring ceremonies, which come on now and then all over the district, offer tourists the beauty of pageants which accompany the rituals of singing, dancing, chanting and sacrifices. The climax of processions through the streets and to sacred spots are memorable scenes. VISITS Slave Stool Temples can be visited through traditional rulers and caretakers of these temples. Besides occasional ceremonies, when the stools are brought to open altars, the temples are opened on specific days for prayers and other non­festive rites. The usual days are Wednesdays, Thursdays, Saturdays and Sundays. D. SLAVE MARKETS AND ROUTES The religious monuments of slavery, as I have mentioned, are vital resources for tourism development in Ketu. Apart from these, Slave Markets and Routes are also attractions which augment the near­forgotten history of slavery. In Ketu, important slave markets are located at Adina, Blekusu and Ablotsivia (Klikor). These markets served European slave­traders and their agents from the hinterland and on the coast. It is interesting to note that these slave markets derive their place­ names directly from the slave trade. Before we discuss the attractions related to these slave markets, how do they fit into the Slave Route Project, for example? Kete Krachi and Keta are identified in the Draft Final Report as Slave Centres to be studied and incorporated into the Slave Route Project. The foregoing evidence on the transmission of Krachi Dente to Ketu confirms that the missing link between Kete Krachi and Keta is the slave activities in the Ketu district, especially at Ablotsivia, Adina, and Blekusu. In addition to the Keta­Asadame­ Adaklu­Ho­Kpandu­Nkonya route, through which slaves were brought to the coast from Kete Krachi, Salaga and other areas in the north, there is a major route from the north through Nkonya­ Kpandu­Ho­Kpetoe­Dzodze­Ehi­Klikor to Adina, Blekusu and Keta. Adina in particular could be regarded as the main Salt Slave Market on the coast, where slaves, brought from the interior, were exchanged for salt. ATTRACTIONS The oral traditions behind slave markets in Ketu are important sources of history. These markets are relevant fields of research into the origins of our enslaved ancestors in the Americas and the Caribbeans. The story of King Korku Ahornor of Aflao, who was abducted by a slave ship for standing in the way of European slave traders, for example, would have fascinated the African­American. To the later, every African traditional ruler was responsible for what befell his enslaved ancestors. TOGBUI DOVO STOOL HOUSE of ADAFIENU possesses some of the rare relics of the fight against the slave trade. Those impressive sceptres of the award for the fight to stop the trade in the coastal markets are rare museum pieces the tourists should see. At ADINA, there is a place called AGBOME where slaves, brought from the interior, were temporarily kept for direct shipment to America/Europe or for transfer to KETA, CAPE COAST, or ELMINA. This place, among many others in the District, is a pilgrimage spot for us, descendants of slaves. And at ABLOTSIVIA, there is a form of dance­drama, GOWU, outdoored at the annual KLI­ ADZIMA FESTIVAL. This dance­drama recaptures the ordeals that slaves underwent in slave markets. The physical GOWU (GOURD DRUM) tells the customs of slavery and the account­book of the slave­trader. In any case, the GOURD DRUM belonged to one person and the number of cowries threaded on the gourd indicates the number of slaves bought or sold!

E. FLIMANI KORKU SHRINES In discussing cultural tourism in Ketu, we cannot draw the curtain over tourist attractions in respect of shrines without mentioning the FLIMANI KORKU SHRINE. Ketu probably has more such shrines than any other District in the southern Volta. A majority of these are in AFLAO, AGBOZUME, KLIKOR, and WHETA. The GIDIGLO shrine at GLIDZI is certainly the oldest FLIMANI KORKU shrine in the District. However, the DZADE shrine at AGBOZUME commands the largest following. ATTRACTIONS The FLIMANI KORKU shrines celebrate periodic festivals of offerings and thanksgiving. The annual ZUYIYI (GOING TO THE SACRED GROVE) of the DZADE shrine at EASTER in particular is a heavily patronized occasion. Both inmates and non­inmates of the shrine participate in the ceremonies of the GROVE, where drinking and eating accompany the hard played ritual rhythms. The picturesque and slow return­from­the­GROVE procession through the principal streets of AGBOZUME, for instance, in which the god is ìledî home, is an exciting experience for local participants and tourists alike. Tourists would have a memorable afternoon watching the sporadic scenes of possessions on the hard rub­a­dub of the drums. This grand ceremony of a cow offering and spiritual displays is one of the dramatic public ceremonies at EASTER. F. THE PERFORMING ARTS Another vital area for tourism development in the Ketu District is that of the performing arts. Apart from dance music forms attached to shrine worship, there are hundreds of contemporary dance music groups in Ketu. These groups perform at social functions like durbars, funerals, festivals, and others. AFLAO, for instance, a growing tourist excursion route, has so many dance music groups.6 Some of these groups perform dance music forms of other ethnic groups in the country. Local dance music forms performed by groups in AFLAO, DZODZE, PENYI, KLIKOR, BLEKUSU, KPOGLU, DENU, AFIFE, WHETA, AKAME, indeed, in every village and town of Ketu, include AGEYSHE, AGO (AKPALU) ADZROWOE, BOBO, ADZOGBO, GOTA, KPANLOGO, AKPESE, KPEGUISO, ATSIMEWUI and AGBADZA. However, special mention should be made of some exceptional groups at KLIKOR, KORPEYIA, AKPATOEME, ATITETI, DZODZE, and AKAME. We can use a few of these groups to illustrate their attraction: ATTRACTIONS The AGUMADZE DANCE­DRAMA GROUP of ATITETI Junior Secondary School, for example, represents more than a juvenile student group. This group, from its record of performances, has more to offer the tourists than just entertainment. It demonstrates its dance­drama in a traditional context of costume, instruments, and genre. It is in this that tourists benefit both ways. They would enjoy Ghanaian dance­drama as it is and appreciate those essential elements of culture that identify us as Africans. The verve in the art of singing and dancing would be found African. Watching especially the ADZOGBO groups of KLIKOR, AFLAO and BLEKUSU perform in their own environmental settings would be a memorable experience for tourists as they also make contact with the local people. Tourists benefit most when these groups do not perform under pressure. We can say in passing that hurried performances deplete the repertoires of normal ones at home. It is for the aim of satisfying tourists that traditional funeral ceremonies are ideal for dance music performances. Funerals in the countryside especially offer a variety of dance music performances especially the solemn AKPALU dirges, which can be interpreted to tourists. Such funerals give the tourist the opportunity of observing rites, which express the Eweís belief about life and death. Funeral songs are also sources of our excellent oral literature ­ poetry, for example. Tourists need not observe dress codes at funerals, but they may be requested to distance themselves from funeral rites of some specific shrine inmates, that is, at certain spots where dress codes would be observed. Ketu District women percussionists and their lively performances are rare attractions tourists should watch. The TAGBOLO house of DZODZE produces such seasoned women percussionists who vie with their male counterparts. In KLIKOR, the KPEGUISO group is entirely a women group of percussionists, singers, and dancers. So is the BOBO group of the same place, which embellishes its performances with drama on social and cultural issues. As I have indicated, the aforementioned groups perform at festivals, funerals, durbars, and at other social functions. The frequency of these functions in the District affords tourists, who are in transit for example, the opportunity of watching at least a group perform. But invitational performances of these groups can be arranged through group leaders, traditional authorities, or the Ketu District Assembly. G. EASTER PICNICS There are many other social functions and activities for the tourist to enjoy the hospitality and beauty of the countryside. There are, for example, regular clan get­togethers at which one or the other ceremony is performed ­ libation is poured, some clan anniversary is celebrated, the exploits of an ancestor are commemorated, a priest or a traditional ruler is installed, or some form of clan ritual is performed. Most of these social gatherings are open and tourists could be accommodated provided they remain active spectators. They could also participate in the appropriate costume. Clan unions are common at EASTER. Some shrines even use the occasion to make offerings to the deities. The DZADE shrine is an example. EASTER itself has become a way of life of the Ghanaian. Its Christian significance finds new interpretations in the social and the cultural life of the entire country. And every Ghanaian community adopts its Christian values to suit its own traditional or cultural setting. The Ketu District, for example, has its own embellishments that have become some of its tourist attractions. EASTER is now the occasion to plan development, to socialize and entertain. ATTRACTIONS EASTER picnics in particular are already attractive to tourists as they bring them into contact with Ghanaians sharing drinks and food. This is an opportunity to taste local dishes, dance on traditional music, swim together, and participate in community development activities. Whether these picnics are held on the beach at AFLAO or BLEKUSU, whether they are held on the village meeting grounds at DEKPO or TADZEWU, tourists observe extraordinary scenes of women celebrants reeling and tumbling in the tug­of­war, or playing the traditional games, or demonstrating unity in development. H. HANDICRAFTS The importance of traditional handicrafts in tourism development in general cannot be de­ emphasized. Handicrafts symbolize and even depict our social lives and aesthetic insight. We have, for example, mentioned traditional religious institutions in Ketu. It is handicrafts that dominate the relics and jewelry of our shrines. These include works of metal, clay, fibre, and wood. Our sacred stools and other divine figures are either carved by the carver or forged by the smith. Potters turn out the earthen bowls from which we eat the ritual meal, the earthen basins in which we hold the font. In Ketu, craftsmen in the streets, at market­places and in the village huts, with simple tools, turn out beautiful products. Blacksmiths work in their forges along the major roads in all parts of the District; goldsmiths work in all the main market centres. There are ritual wood carvers in KLIKOR, DZODZE, AFLAO, AGBOZUME, TOKO, EHI, WHETA, AFIFE, and in the remotest villages. KETE weavers' looms are concentrated around the AGBOZUME KETE MARKET, especially in KLIKOR and the main villages on the fringe of the KETA LAGOON. KULI, near DZODZE, is the main pottery production centre in the District. The oldest pot that could be found in southern Volta was certainly made at KULI. All the handicrafts produced in Ketu have their peculiar attractions, a few of which are listed below: ATTRACTIONS The busy KETE market at AGBOZUME, where traders from the West African subregion buy intricately woven silk, rayon and cotton cloths, is a bustling and colourful market. It is a choice destination of the tourist connoisseur of traditional textiles.7 KULI is a famous pottery production centre not only noted for its decorated pots, basins, bowls and plates, but also for its historical dominance of this traditional art in southern Volta. The ritual artefacts are precious souvenirs the tourist should take home. The blacksmiths and carvers of the roadside have fascinating stories to tell about their works and observances governing their workshops. Tourists could learn of the uses of the various figurines or objects they forge or carve, or the austerities observed in turning out ritual objects. I. DEVELOPING CULTURAL TOURISM The foregoing are some features of cultural tourist attractions in the Ketu District. But the question is: What policies or programmes are to be adopted for the effective development of cultural tourism in the District? Or what mechanisms are already there for mobilizing the manpower resources of the District in achieving the goals of tourism development? 1. ROLE OF COMMUNITIES ëíActually tourism development should involve the communities in which potential resources are located. As it is, these communities, whether they are aware or not, are nearer the environment in which these resources are to be developed. Some education.Ö could create the needed awareness of these values of resources in national development. In our case, this education could also make us identify potentials that would have been difficult to identify in Accra or Kumasi. Further, this identification would prevent the misuse of these resources and help to preserve, for example, vital resorts and monuments in their original world or form. At least the folks on the ground can explain in their own language the origins and meanings of what could be essential in a given environment. They may be wrong or right, but that gives consent to the idea of indigenousness, a vital point in Ghanaian tourism development... How then could the various communities in Ketu be involved in cultural tourism development? TOURISM DEVELOPMENT COMMITTEES Although the Ketu District Assembly Sub­committee on the development would assign the special field of tourism development to another special committee, its functions can only become effective through the co­ordination of town/village tourism development committees. However, the formation of zonal tourism development committees, based on the zonal council areas, as a start, could be the basic framework for executive action. These committees would assist the District Assembly in identifying tourism resources and in planning and developing tourism. They could therefore be assigned such tasks as environmental cleanliness, acquisition of land and manpower mobilization for tourism development. Such zonal tourism development committees would represent the various groups whose activities are vital in developing cultural tourism in the District. The committees could be composed of Traditional rulers Traditional religious heads Assembly members Craftsmen (potters, weavers, carvers, etc) Market­women Transport owners, etc. Educational Outreach Programmes As we have seen, community participation in tourism development is important, and there should be programmes to support this participation. Educational outreach programmes, for example, are necessary tools for an efficient tourism delivery system. It is through these programmes that the various communities can be awakened to their roles. Programmes like workshops, seminars and public awareness campaigns sustain interest and set the goals for development. Seminars, for instance, could be organized for the various target groups mentioned in this survey. Our traditional rulers and heads of traditional religious institutions are the central figures in developing communication links with the cultural institutions and groups in the District. Bringing them together to discuss the relevant problems of tourism development would greatly assist policy­ making bodies like the District Assembly, planners, and developers of the sector. They could contribute to issues such as dissemination of information on tourism attractions, organization of cultural activities, programming, and publicity, reception for tourists, operation of local tours, provision of infrastructure, the environment, and funding. 2. DATA AND INFORMATION The district, in the enterprise of developing tourism, needs a database that would have accumulated from field research and cross­checked information supplied by individuals, institutions and by other sources. This database would have provided sufficient information on the geography and history of the District and on tourists attractions, their locations, their origins or nature, their stage of development, etc. The cardinal issue of information should be handled by a DISTRICT TOURISM INFORMATION OFFICE affiliated to both internal and international information services. This office would produce or assist in producing the required literature on tourism attractions. Brochures on shrines, temples, historical sites and monuments, festivals, handicrafts and other attractions would have been useful guides to tour companies and tourists, who require compendious information on these attractions. A district guidebook with maps and showing tourist destinations and the means of reaching them would also be useful. What is more, market and festival calendars should be available for tourists, apart from periodicals or some newsletter on dance music groups or on an impending event of tourism interest. With the support of organizations, the tourism information office could also produce documentaries on tourism features or attractions. TRAINING LOCAL GUIDES The question of information, like environmental cleanliness, is crucial in wooing tourists, if it is not a prerequisite. Although our culture and its practices are virtually undocumented, there is sufficient oral literature on this real culture. This can be gathered from elderly people who have ample knowledge of the origins of historical sites, monuments, belief systems and of the meanings attached to our art forms, costumes, etc. Besides written literature which can help tourists to understand our cultural scenes, practical assistance in the field adds substance to these scenes. It is here that the role of local guides is instrumental. But these guides have to orientate themselves, that is, make themselves understand clearly the various attractions in their communities. Local guides, in this respect, can be drawn from the various cultural institutions and groups in the District. For example, secretaries to shrines and palaces are the ideal people to conduct tourists round the related attractions, and explain the customs, beliefs and ceremonies. But they have to be in line with the local situation of the peculiar attractions.

DISTRICT CULTURAL MUSEUM The aforementioned suggestions on information could be considered as short­term projects in the efforts to develop cultural tourism in Ketu. The Ketu District Assembly, for example, could also consider long­term projects such as the establishment of a DISTRICT CULTURAL MUSEUM. Everywhere on the continent, especially Egypt, Kenya and South Africa, where great strides have been made in tourism, museums have added flower to the attractions in the fields. Although they are expensive to maintain, depending upon size, material and staffing, museums are vital sources of information, apart form being attractions per se. They should therefore be encouraged at any level. Since our priority now is cultural tourism, such a district cultural museum could illustrate the history and traditions of the district. It could house some shrine and temple relics, local tools, traditional musical instruments, handicrafts and other objects of culture. Its archival collection could include the preserved records of our shrines, palaces and others. It is expected that this museum would also hold occasional exhibitions of artists and craftsmen of the District. The Ghana Museum and Monuments Board, the Ghana Tourist Board and the National Commission on Culture could play a supervising role in establishing this museum. 3. INFRASTRUCTURE AND OTHER FACILITIES Tourism development in general is a multidimensional activity transcending many other areas of development. One such area is the provision of infrastructure and social amenities. For tourists to enjoy their stay in the areas of the attractions, adequate facilities of services are also necessary. Ketu is blessed with at least feeder roads which make its cultural tourism attractions accessible. In addition, there is electricity supply, post and telecommunication facilities and water supply systems in the major towns. But these have to be improved by way of extension to the rural areas where most of the attractions are located. The streets in the towns should also have good drainage and sewerage systems. The muddy and pothole covered streets during the seasonal rains, for example, are eyesores. Essential Services Hotels, restaurants, shops, hostels and other render useful services to boost tourism. But these have to be sited close to tourist attractions in the District. Most tourist attractions like shrines, temples and historical sites in the District could be reached from hotels located at Dzodze, Aflao and Denu along the Ghana­Togo border. However, siting some of these facilities in the villages would facilitate tourist patronage of the attractions in the rural areas. Guesthouses, for example, should have water tanks since water is the main problem in the rural areas. Reception at Sacred Places We could, at this point, also mention the facilities at our shrines and other sacred spots. In recent times, many of the shrines in Ketu have embarked upon modernization programmes, that is, the reconstruction of shrine temples and walls. This has not been done to preserve or restore the original structures of the shrines. Although this is appreciable, we should rather encourage the restoration of traditional structures instead of adopting modern architectural styles. Tourists from Europe or America have better things to do at home than come to Africa to view a shoddy kind of the buildings they have at home. Shrines could, however, improve their reception facilities. Reception rooms could be used by tourists to change into the required costume. These, equipped with toilet facilities, could ease the anxiety of tourists when they sense the predicament they would find themselves should they be pressed. The shrines should also contemplate building hostels for the many supplicants who come across the borders. Hitherto these supplicants, some of whom stay here for several days, are hosted by individual households. Thanks to Ghanaian hospitality and tolerance. But we need to look ahead. Sanitation In discussing facilities or social amenities, we could also mention the sanitary conditions in our towns and villages and what could be done about them. For the most part, good sanitation and environmental cleanliness are ingredients of tourism development. To adopt an evergreen maxim, we do not live to clean; we clean to live. How to devise an effective waste and refuse disposal system is a major problem in our growing towns and villages. A solution probably lies in providing permanent dumping areas and commercializing, for example, refuse disposal. Once convenient sites are located around the urban centres and villages, handcarts, for example, can collect refuse from our homes for a fixed fee. This could be supplemented by the regular clean­up exercises organized in our communities. This problem of sanitation would necessarily draw our attention to the provision of public places of convenience, which are woefully deficient in Ketu. In towns only a few such places cater for the expanding population. It is here that private or household toilet facilities have to be encouraged in addition to constructing more public ones. With the aim of also serving tourists, such facilities should be provided in the vicinity of the attractions. Pollution Actually we cannot maintain a healthy environment for ourselves and our tourists without preventing pollution. Fortunately, water and air pollution is not a serious problem in Ketu, although we are heirs to the pollutions of other areas. But there is now some sort of pollution which could obstruct the influx of tourists to the District. This is the pollution of noise. Most ritual ceremonies in Ketu have their pleasantness of drumming, singing and chanting. But on several occasions now the accompanying musketry and cannon firing have lost their ceremonial significance due to excessiveness. The result is incessant noise pollution which causes uneasiness and discomfort. And there has been some occasion when a ritual ceremony ended in a tragedy, an astray bullet hitting an innocent old woman, for example. What a price if a tourist were hit as such! Unfortunately, our children have picked up the habit, extending such noisy celebrations into days on end. They find no boundary between a day of celebration and that of work or rest. To increase the noise, they now use carbide and other dangerous substances as detonators in tin bombs which even shake walls. Something serious has to be done about this. Safety for our children, safety for ourselves, safety for our tourists.9 Demonstration Centres The safety of tourists also means the comfort of tourists. Most tourists to the District would prefer watching, for example, cultural activities at their original places to their being staged somewhere else. They would appreciate better watching our craftsmen produce at the original production centres. It would add value to this appreciation when they buy them at these production centres. However, this natural setting sometimes inconvenience tourists who are in transit and yet want something to take home. To catch every passing tourist, demonstration centres can be established in the major towns of the district as tourist stop­overs. But this should be sited close to the production centres. Already many KETE weavers respond to invitations to demonstrate the art at convenient centres, where looms are available. It is then an opportunity to demonstrate traditional weaving techniques and display finished products like KETE stoles, cloths and other articles for sale to tourists. Occasional exhibitions and demonstrations by artists and craftsmen could be held at these centres. Dance music groups could also add flavour to these centres with accompanying performances. But the registration of ëíresidentíí artists, craftsmen and dance music groups would prevent the problem of disappointments 4. PRICING AND QUALITY It may also be added here that while tourism may affect prices of local products, artistic or otherwise, we should disabuse our minds of the belief that every tourist or foreigner is rich. Our traditional festivals, for example, are occasions to sell to tourists beads, amulets, bangles, cane carriers, raffia bags, cloths, jewelry, indeed, every item of cultural significance. However, it is always wiser to sell these items at moderate prices to win permanent tourist customers than sell them at exorbitant prices to scare them away. This equally goes with maintaining high quality standards of products to sustain this confidence of our tourist customers. For instance, KETE weavers should produce cloths of quality yarn and uphold the good workmanship they are noted for. We could also be reminded that making unnecessary demands or asking tips from tourists is unsavoury and should be discouraged in the District. Certain services rendered to tour companies and tourists, for example, could be reciprocated. But this could only be done through the proper channels or procedures. In this case, proper organization in receiving tourists brings the benefits we expect from tourism. Happily Ghanaians in general are known for their hospitality and patience. That is a treasure of morality to be defended at all times. If anything, tourists know when to pay for what they need and for the services rendered to them. The same message goes to tourists to show appreciation for and value to services rendered. CONCLUSION So far, we have attempted to examine some features of cultural tourism in the Ketu district. From the picture of the attractions presented, we can conclude that the prospects for tourism development in Ketu are bright. But only a few of the potentials are identified in this foregoing survey. Many others remain to be unearthed, studied and incorporated. While we prospect for more of such potentials, we could, for the moment, adopt effective strategies to educe those already found. This needs concerted planning and action. In all, the positive role of the Ketu District Assembly and, therefore, that of the central government should be the motivating factor. Government in particular may be required to prepare the ground for identifying the most feasible areas for development. It may provide the necessary financial support and expertise in developing these areas. This support could mean improving existing infrastructure for tourism development or providing new ones in viable areas. It could involve maintaining existing facilities for tourism and a working force to contain the changing environment and programmes for tourism. It is obligatory for government to map out undeveloped historical sites, structures and natural resorts and provide data and information on what can be done to develop these resources.î10 However, the Ketu District Assembly, as the decision­making and executing body on the ground, must, in this regard, present a clear picture of its plans of tourism development for appropriate funding or assistance from the central government. In collaboration with the people, it has to depend on its own initiatives and set both short­term and long­term goals. Cultural tourism in Ketu, if well planned and developed, offers the people, especially the youth, employment opportunities in many fields. In a rural community such as Ketu, such opportunities mean that job avenues are created in our own environment that, hitherto, has been regarded as unresourceful. The drift to the cities would then be minimized and the skills we take for granted ñ basket­weaving, carving, drawing and painting, beads making, singing, dancing and drumming, to mention only a few ñ would become our traditional exports. We would then contribute more to national revenue and, thus, more to development ñ schools, hospitals, roads, water and electricity supply, etc. We would probably live above the poverty line and find meaning for nationhood.

REFERENCES AND NOTES Integrated Tourism Development Programme, Gha/93/013, TOURISM DEVELOPMENT PLAN FOR THE VOLTA REGION, DRAFT REPORT, August 1996, pp. 32 & 102. Ibidem, pp. 32 & 102. Ibidem, 32 & 102. See Dale Massiasta, SLAVERY IN KLIKOR and THE ORIGINS OF THE SLAVE STOOL IN KLIKOR., Lissavi Print, Klikor. See the proposal entitled INCLUSION OF KLIKOR AND ADINA ON TOURISM MAP.. dated 23rd December 1996. This contains other issues as the inclusion of the ZAKADZA and SOFATI festivals in the list of important festivals of the Volta Region. In the National Tourism Plan, Aflao is designated as the gateway of ROUTE 1 that extends east­ west to Accra. Agbozume appears on the National Tourism Map as an important Kete producing centre in the Volta Region besides Kpetoe. It is also identified as such in the DRAFT FINAL REPORT mentioned before (p 102). Dale Massiasta, TOWARDS TOURISM DEVELOPMENT IN KLIKOR, Lissavi Print, Klikor, 1996. As for children and fireworks, which reached an unprecedented peak this month, we could recall what befell ADAFIENU in 1961, when fireworks by children at christmas resulted in a fire outbreak. That was on 17th December 1961. After the harm had been done, the traditional rulers of Adafienu banned such fireworks in Adafienu. Could this be a precedent for today? Dale Massiasta, TOWARDS TOURISM DEVELOPMENT IN KLIKOR, 1996.