Reggie Tourist Attraction

Reggie Tourist Attraction

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The Rich Culture of GHANA!
Scan and chat with us....we will be glad to tour you around Ghana..if you visiting this December

Reggie Tourist Attractions Akwaaba - Welcome to a fascinating historical heritage, a rich cultural variety, Eco-tourism, Wildlife Parks, Nature Reserves, Beaches, Nightlife, Restaurants.

There’s so much to see and do in the Ghana! Visit our must-see top attractions curated by Ghanaian experts to start planning your perfect trip today to Ghana.

Operating as usual

28/11/2018

The Rich Culture of GHANA!

03/02/2017

Ashanti Kingdom

03/02/2017

Photo of the week.
From Manhyia Palace

Photo credit :Bobpixel

13/09/2016

Ghana Tourism Authority

#Exploreghana #Explorebeautifulghana #GhanaTourism From the Savanna of the coastal plains to the dense tropical forests of the north, Ghana is home to a spectacular range of wildlife in a land of mountains, forests and fabulous waterfalls. Ghana's 16 national parks, reserves and wildlife sanctuaries are national treasures, providing a habitat for a rich diversity of mammals, reptiles, insects, and marine species. Some of the wildlife parks are within easy reach of Accra, while other locations involve a long drive. Click here to read more. www.ghana.travel . Take a tour

13/09/2016

Ghana Tourism Authority

#ExploreGhana #Explorebeautifulghana #DestinationGhana The 3,743 sqkm Digya National Park is the second-largest national and the oldest protected area in Ghana. It was created in 1900 as Ghana's first protected area and given national park status in 1971. Digya Park is the only wildlife territory in Ghana to border Lake Volta, where manatees and clawless otters can be found. The park is also home to at least six varieties of primate and over 230 bird species and has the second largest elephant population in Ghana. Take a tour, click here for more information. www.ghana.travel

13/09/2016

Ghana Tourism Authority

#EmancipationDay2016 Emancipation Day Diaries: Excerpts of the maiden Emancipation Day Celebration held in Ghana in 1998.

13/09/2016

Ghana Tourism Authority

#EmancipationDay Excerpts of the Emancipation Day Variety Show in Cape Coast

13/09/2016

Ghana Tourism Authority

#EmancipationDay The Reenactment of the Pra River & Durbar of Chiefs at Assin Praso in pictures

13/09/2016

Ghana Tourism Authority

#ExploreGhana #ExplorebeautifulGhana #OguaaAfahye The Chiefs and people of the Oguaa Traditional Area climaxed this year's Oguaa Fetu Afahye with a Grand Durbar in Cape Coast.

13/09/2016

Ghana Tourism Authority

11/09/2016

Highlights of Oguaa Fetu Afahye 2016

Click this link to view the highlights of the Oguaa Fetu Afahye held over the weekend. https://www.youtube.com/watch?v=hycHct52sTc&feature=youtu.be

Excerpts of the Procession and Grand Durbar of Chiefs of the 52nd Oguaa Fetu Afahye Festival in Cape Coast, Ghana

11/09/2016

#ExploreGhana #ExploreBeautifulGhana The Agotime/Kpetoe Traditional Area was the Centre of attraction as the 2016 Agotime Kente Festival was climaxed with a colourful durbar.

11/09/2016

“Those who would judge us merely by the heights we have achieved would do well to remember the depths from which we started.” - Kwame Nkrumah
LIKE & SHARE the I Love Being Black quote of the day!
#‎iLoveBeingBlack #‎Quotes #‎Quoteoftheday #‎BlackShare

11/09/2016

The Rich Culture Of Ghana.....Going Western.....See This Public Figures In Our Traditional Wear...So Gorgeous.......

11/09/2016

#GhanaTourism
The Wechiau Community Hippo Sanctuary (WCHS) is a unique community-based project, protecting and preserving the wildlife and the environment of a 40km stretch of the Black Volta River in Ghana's Upper West Region. The river is home to one of the two remaining hippopotamus populations in Ghana, and was created into a Sanctuary by local chiefs in 1999. Since then, the project has had marked success in providing Ghanian and International tourists with a unique and unusual eco-travel experience.

17/01/2016

GOING TRADITIONAL WITH YOUR ETHNIC GROUP! Ex Ghanaian president, Jerry John Rawlings in white kente cloth and white-material hat after being crowned as Togbui Avaklasu (warrior/development chief) of ethnic Ewe of people of Aflao in the Ketu South of Volta Region of Ghana. Standing on his right is Togbui Adzonugaga Amenya Fiti V, Nana Konadu Agyeman-Rawlings (wife of ex president Rawlings with white Kente cloth on her shoulders) and some chiefs, queen mothers and elders of Aflao Traditional Area

08/05/2015

Beautiful Ghanaian lady in her African print cloth, wearing ancient "takua" hairstyle of Coastal Fante (incorporated into Ga culture) people and with body painting designs and precious beads posing as a contestant in National Miss Malaika Beauty pageant in Accra, Ghana. Circa 2014

08/05/2015

Ethnic Ga people from Accra in Ghana performing traditional prayers to Ataa-Naa Nyongmo (God) as the traditional priest (wulomεi) in ritual white dress holding two bottles of drinks about to pour libation onto Shifkpong (land) for the dzemànwọdzi (deities) who are regarded as Nyongmọ tsulọi (messengers of God and spiritual intercessors between humankind and God) as other ritual officiants (Wọlọmεi, Mantsεmεi, Wekuu Nkpai, etc) sorrounds him at Accra, Ghana. When gods and ancestors are invoked; as against when the Supreme Being and other major deities are summoned during libation prayer and worship.Thus, in Kpele religious thought, libation prayers contained three formal elements namely: invocation, prayer or supplication and libation.
The first part of the libation prayer which is verbal, comprise of the invocation of the Supreme Being through the appellations of His various attributes such as His bisexuality (Ataa, Naa i.e. Father, Mother). His role as Creator of the universe, Provider for the needs of His creations, Sustainer of life and the only One who gives Divine guidance to humanity through His messengers (dzemànwọdzi). These ideas are explicitly expressed in the following Kpele prayer text:
"Ofe Nyongmọ nibọ ngwei kε shikpong kε shikpong nọ tśei kε tεi, fai kε godzii, nudzii kε nibii krokomεi. Sεε mliŋ ni ebọ adesai, ni eto adsai adeng kε tsọ nonọ ni eha Ga hu bọfo…………..
Tśε Nyongmọ Mãwu, nọni ogblenaa lε no dzi nọni wọbaa nye wọtsu. Nọni ofèè ko daŋ lε, wọ nyeng he noko wọ fè, ni nọni otshiko taŋ lε, wọnye henii wọtsu."
This translates as follows:
"Almighty God who created the sky and earth and on earth trees and stones, rivers and mountains, valleys and other things. Afterwards He created human beings and He put all things into the hands of men and through this He also gave Ga a messenger (i.e. Sakumọ)………..
Father God, what you have opened that is what we will be able to perform. What you have not done before, we cannot do anything about it, and what you have not mentioned, we cannot perform."

Tśwa, tśwa, tśwa. Hail, hail, hail.
Manye aba! Let happiness come.
Wọgbèi kome? Are our voices one?
Ngmεnε ashi mέ? What is today?
Ngmεnε ashi họgba. Today is Sunday.
Niimεi ahọgba. Grandfathers Sunday.
Naamεi ahọgba. Grandmothers Sunday.
This form of prayer expresses the importance that the ancestors attached to the unity of the Ga people and some specific days of the week during their existence on earth. Days set aside for the benefit of both humanity and nature in the form of rejuvenation after human activities, and for the regeneration and reproduction of flora and fauna. As well as, unity that translates into harmony, cohesion, peace and tranquillity for the development of the Ga State.
Others can be found in Kpele ritual songs, which express the importance of Ga cultural practices to the contemporary generation of Ga people as seen in the lyrics of this song:
Ataamέi shi ha wọ. Ancestors left it to us.
Tśεmέi shi ha wọ. Fathers left it to us.
Thus, the belief in the role of the ancestors as founders and custodians of Ga culture and Kpele religious belief system as substantiated in the above Kpele song
Nii/Nuumo Sakumọ; Grandfather/old man Sakumọ;
Klọọte kotobridza akotobri; Great, great Sakumọ;
Odai wọmu oye; Sakumọ, it is good you are present;
Afite osaa; They destroy and you repair;
Abuo Tete ke tśei; when Sakumọ is called, he answers;
Ọnyanku afle; one whom one calls when in danger;
Oku ama Nkran. you kill for Ga;
Tete yee, tete yee; Sakumọ senior, yes; Sakumọ junior, yes;
Angula sro, Ashanti sro. Ewe fear you, Ashanti fear you.

The Ga people believe in the existence of spirits some of which may be good and others bad. They believe in the existence of a supreme spirit that created the world, but this supreme being has both masculine and feminine properties. Accordingly, the name of this supreme being is Ataa-Naa Nyonmo (God who is both He, Ataa and She, Naa) who is also referred to as Ofe - the one above all - or Maawu. While nyonmo means god, Ataa-Naa Nyonmo, Ofe, and Maawu are used exclusively only for the creator and sustainer of the world - the Most High God. Maawu has an adversary or enemy called abomsam who is the head of the evil spirits. Because Maawu is far away, he works through a system of intermediary nyonmoi arranged in a hierarchical order or levels.
There is also a conception of trinity which is quite different from the Christain conception of trinity. The sky, Nwei, is considered a male and the earth, Shikpong is considered female. The marriage between Nwei and Shikpong resulted in the birth of the sea, Nsho. This trinity of Nwei, Shikpong, and Nsho sustain life, Wala. The sacred day of Shikpong is Thursday on which farming is prohibited. The sacred day of the Nsho is Tuesday on which fishing is prohibited. Thus, the Ga people have two Sabbath days in a week.
.
The name Ga
The Ga people belong to the Ga-Dangbe group of Kwa people who inhabit the Greater Accra region of present day Ghana. The Kwa people of Africa include the Ga-Dangbe, Ewe, Akwapim, Fanti, Kwahu, and Akim and Ashanti. According to some legends Ga people migrated from Nigeria, others that they were part of Israel that migrated southward through present day Uganda, then along the Congo River, westward through Cameroons, Nigeria, Benin, Togo and finally to Greater Accra. Accra: the ancient city of the Ga people, is the capital of the Ghana. It is also the center of commerce and learning in the country, and it controls the intellectual life of the country as a whole.Ga is the derivation of Gaga (soldier ants) which according to Reindorf (1895, p.24) is the names of the big black ants which bites severely and are dangerous to the white ants. However, he noted that the natives called themselves Loeiabii (children of Loei). Of course, Loei is a Ga name for another species of dark brown ants, which meanders about in great swarms; invading houses, killing and devouring everything in their way. These marauding ants known to the Akans as 'nkrang", and whose aggressive nature were attributed to the powerful wandering Ga emigrant tribes; easily subdued other tribes as well as the Guans who were the aborigines of the land. This was the name ascribed to the Ga-speaking tribes due to their prowess and bravery in warfare, and the Portuguese due to their difficulty in pronunciation later on corrupted it to Akra (Accra).

Oral history of Gas
According to the folkloric sources of the migration story of the Ga in Gamashie Ashikwei (Origin of the Ga), the Ga people of Ghana were believed to have once lived along the eastern part of the banks of the River Nile during the reign of Thothmes II, the then Pharaoh of Egypt, circa 1700 –1250 BCE. This was at the time when the Israelites had settled on the land of Goshen, from the eastern part of the River Nile to its estuary. He postulates that the Ga were part of the Nubians that left Egypt after being freed from slavery by the then Pharaoh Amenhotep II.
Unlike other scholars and historians, Amartey tracing the itinerary of the Nubians indicted that this group separated into the Ethiopian and Ga ethnic groups after they had left Egypt, with each group following different direction. The Ga-speaking ethnic groups which consists of the Wo Kpele, Wo Krowor, Wo Doku and Wo Sagba were supposed to have travelled the south-western route by following the Ghazal and Jebe creeks, and the River Ubangi which eventually led them to Boma; a town in Congo (presently D. R. Congo).
There they sojourn for some time, before moving on to the Boni Island in the Niger Delta Basin. He further posits that while in Nigeria, these groups once again separated, with one part moving west to the land of the ancient Benins, while the rest moved north-west to Ife in the Yoruba land. He then traced their movements from Nigeria through Dahomey (now Republic of Benin) and to Togo where they settled at Aneho, before eventually moving on to their present locations in the then Gold Coast.
Even though these narratives of the origin of the Ga-speaking people depended mainly on the generics of oral traditions, legends, etc: it is obvious that names of certain places such as Tetetutu, Benin, Boni, Boma, Samè or Seme, Aneho and others have featured prominently in the migration stories of most scholars of Ga history. These assertions has been corroborated by people of other ethnic groups such as the Adangbe, Ada, Krobo and Ewe speakers who were fellow emigrants of the Ga groups in their journeys from Benin in Nigeria through Aneho in Togo, and finally to their present locations in modern Ghana.

08/05/2015

Beautiful Hamar girls from Dimeka in Omo River Valley in Ethiopia with their ochre twisted strands and in their traditional beaded animal skin (leather) dress learning in a classroom. Hamer also well known as the hamar or hammer are one of the most known tribes inSouthwestern Ethiopia. They inhabit the territory east of the Omo River and have villages in Turmi and Dimeka. They are a semi-nomadic, pastoral people, numbering about 42 000.
Honey collection is their major activity and their cattle is the meaning of their life. They will stay for a few months wherever there is enough grass for grazing, putting up their round huts. When the grass is finished, they will move on to new pasture grounds. This is the way they have been living for generations.Once they hunted, but the wild pigs and small antelope have almost disappeared from the lands in which they live; and until 20 years ago, all ploughing was done by hand with digging sticks.
The land isn’t owned by individuals; it’s free for cultivation and grazing, just as fruit and berries are free for whoever collects them. The Hamar move on when the land is exhausted or overwhelmed by weeds.
http://kwekudee-tripdownmemorylane.blogspot.com/search?q=hamer

08/05/2015

Beautiful Ghanaian lady in Dipo right of passage cloth (red cloth covering her fron and back symbolizing menstrual blood/virginity), precious waist beads, gourds (calabash) bra and traditional priestess hairstyle of Ga-Dangme people of Ghana posing as a contestant in National Miss Malaika Beauty pageant in Accra, Ghana. Circa 2014

08/05/2015

Beautiful Ghanaian ladies in their various ethnic traditional and ritual dress posing as contestants in Miss Malaika Beauty pageant in Accra, Ghana. Circa 2014

08/05/2015

Nigerian woman with an awesome hairstyle, Lgaos, Nigeria. Circa 1960

08/05/2015

Beautiful Ghanaian ladies in their various ethnic traditional dress and beads posing as contestants in Miss Malaika Beauty pageant in Accra, Ghana. Circa 2014

08/05/2015

A Ghanaian woman in her precious traditional Kente Cloth and cowrie necklaceduring a cultural ceremony in Acra, Ghana. In its cultural context of use, Kente is more than just a cloth. Like most of Africa's visual art forms, Kente is a visual representation of history, philosophy, ethics, oral literature, religious belief, social values and political thought. Originally, its use was reserved for their royalty and limited to special social and sacred functions. When its production increased, it became more accessible to those who could afford to buy it. However, its prestigious status was maintained, and it has continued to be associated with wealth, high social status and cultural sophistication. Today, in spite of the proliferation of both the handwoven and machine printed Kente, the authentic forms of the cloth are still regarded as a symbol of social prestige, nobility and a sense of cultural sophistication.
According to Akan traditional protocol, Kente is reserved for very important and special social or religious occasions. Originally, it was not meant to be used for commonplace daily activities or as an ordinary wear. Its use for making clothing accessories was limited to items deemed scared or special and were used only for special occasions.
In many cases the use of Kente has a sacred intent. It may be used as a special gift item during such rites and ceremonies as child naming, puberty, graduation, marriage and soul-washing. It may also be used as a symbol of respect for the departed souls during burial rites and ancestral remembrance ceremonies. its significance as a symbol of prestige, gaiety and glamour is evident during such community celebrations as festivals and commemoration of historical events, when people proudly wear the best of their Kente Cloths to reflect the spirit of the occasion.
There are gender differences in how the cloth is worn. On average, a man's size cloth measures 24 strips ( 8 ft. wide) and 12 ft. long. men usually wear one piece wrapped around the body, leaving the right shoulder and hand uncovered, in a toga-like style. Some men wear a jumpa, a kind of collarless shirt over which the cloth is wrapped. Women may wear either one large piece or a combination of two or three pieces of varying sizes ranging from 5-12 strips (20 inches to 48 inches wide) and an average of 6 ft. long. http://kwekudee-tripdownmemorylane.blogspot.com/search?q=kente

Telephone

Address


37 Volta Avenue, Abossey Okai
Accra
00233

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