BE PROFESSIONALS...NOT WAGE EARNERS.
A close friend,once narrated a gory incident that sent shivers down my spine. she told me a very nasty experience
she encountered when she went to deliver her first child.
According to her,she was forced to to walk to the labour ward in Korle-Bu whiles the head of the child popped up between her thighs .All because she was brought late to the hospital.
It saddens my heart,when i see and hear how our health personnel in our various government hospitals treat patients as if they are servants or better still,slaves.they shout at them,insult,ridicule and at times bear them as in the case of a child who was admitted in Korle-Bu and was whipped by a nurse because the child refused to take a drug administered.
All these injustices,meted out to patients,seeking medical attention at various state owned health facilities,contradicts article 30 of chapter 5 of the 1992 constitution which clearly spells out the rights of the sick and the Hippocratic oath taken by the medical personal on assuming office.
I therefore call on the ministry of health,national health insurance authority and the Ghana health service to take up this issue and address it with all seriousness because it has caused and is causing the untimely death of some patients.
Christiana Afua Nyarko
Level 200
Ghana Institute of Journalism
Accra.
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Friday 16 December 2011
Thursday 17 November 2011
ASSIGNMENT DATE: 17TH NOVEMBER 2011.
LEVEL 200.
TOPIC: ADINKRA SYMBOLS AND HOW THEY ARE USED FOR EFFECTIVE
COMMUNICATION.
Adinkra is an Akan word meaning “good bye” or “farewell” and also said to be the name of an ancien king of the Gyaman peoples of present day Ivory Coast.
HISTORY
Like any logo, Adinkra symbols are visual symbols which originated from the Akans in Ghana and Gyaman peoples of Ivory Coast.
Oral tradition of the Akan dates the arrival of Adinkra among the Akans to the end of the Asante-Gyaman war which occurred around 1818 in which a Gyaman chief by the name Nana Kofi Adinkra was defeated and captured in battle by the Asantes. but earlier on, an English man named Thomas Edward Bowditch collected a handful of Adinkra cloth in 1817 which proves that Adinkra symbols and art long existed the traditional date.
The cotton cloth, obtained in Kumasi was printed using calabash stamps and vegetable based dyes. The next piece of Adinkra cloth was sent from the Elmina castle in 1825 to the royal cabinet of curiosities in The Hague in a response to an assignment from Major F. Last.
Cloth having Adinkra symbols on them were traditionally worn in the past by royals and spiritual leaders for funerals and other special occasions. They were normally hand printed.
In this modern times, adinkra symbols and art are used by many people in various styles to suit various occasions. Products using adinkra symbols are now produced on a mass scale for sale.eg.textiles, furniture and jewelries.
Below are examples of Adinkra symbols and I have explained the meaning of a few of them and how they are used to effectively communicate.
1.Gyawu Atiko: This means the back of Gyawu’s head. History has it that Gyawu was a sub-chief of Bantama who at the annual Odwira ceremony is said to have had his hair shaved in this fashion .it communicates to one that he or she should be brave, fearless and be a good leader and also symbolize valor.
2. Akoma ntoaso: meaning the extension of the heart. It symbolizes understanding, agreement and charter.
4. Nkyimkyim: it means zigzag or twisting. It symbolizes dynamism and encourages self initiative and toughness, adaptability and resoluteness.
8. Duafi: The wooden comb: it symbolizes feminine virtues eg.eloquence and everlasting love.
12. Nkotim certain attendants on the Queen Mother who dressed their hair in this fashion .this symbolizes loyalty and service (that one should always be loyal and be willing to serve.
REFERENCES
Rattray Sutherland R. Religion and Art in Ashanti, 1927.
www.wikepedia.com/adinkra symbols.
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