Energy Minister Unveils Swift Actions to End Meter Shortages in Ghana
A sense of optimism filled the air in Tema as John Abdulai Jinapor, Minister for Energy and Green Transition, stepped to the podium at the opening ceremony of MBH Power Ghana Limited’s new meter manufacturing facility. Flanked by industry leaders and government officials, Mr. Jinapor wasted no time in outlining a bold plan to tackle what has become a persistent headache for Ghana’s power sector: meter shortages. “Metering is at the heart of fairness, transparency, and revenue protection in our electricity distribution chain,” the Minister declared. He acknowledged the frustration of consumers, some of whom have waited months for meters, and warned that ongoing supply challenges threaten not just customer satisfaction, but the very financial health of Ghana’s power utilities. To turn the tide, Mr. Jinapor announced a series of decisive interventions. He revealed that both the Electricity Company of Ghana (ECG) and the Northern Electricity Distribution Company (NEDCO) have been put on notice: they must urgently clear existing supply bottlenecks and streamline distribution. Local meter production will be ramped up to reduce reliance on imports and prevent chronic shortages. Furthermore, the ECG and Energy Commission have been given a strict seven-day deadline to resolve ongoing meter reading challenges. The Minister also highlighted technical upgrades, including transformer enhancements, to prevent overloads and outages, and promised strengthened systems for responding to consumer complaints more swiftly. Despite the hurdles, Mr. Jinapor reassured Ghanaians that the country’s power generation capacity is stable. “Over the past 11 months, significant capacity additions have ended load shedding,” he said, explaining that the present difficulties are rooted in distribution, not generation, and are being systematically addressed. The event also shone a spotlight on MBH Power Ghana Limited. Director Niket Goel recounted the company’s journey since 2007, noting its contribution to projects such as the supply and installation of shunt capacitors and participation in rural electrification drives. Mr. Goel expressed confidence that the new factory would not only help reduce power theft but also improve revenue collection for distribution and generation companies. He revealed ambitious plans to double the plant’s production capacity soon, underlining MBH Power’s commitment to Ghana’s long-term development. The ceremony, attended by dignitaries including Foreign Affairs Minister Samuel Okudzeto Ablakwa, marked a pivotal step towards more reliable, transparent, and accessible electricity for Ghanaians. Source: Apexnewsgh.com
Ministry Orders Urgent Probe Into Prepaid Meter Credit Depletion
It was a restless week across Ghana as electricity consumers from all walks of life began to notice something unusual: their prepaid credits were vanishing at breakneck speed, almost as if their meters had caught a sudden burst of energy. The air was thick with speculation and frustration. Social media, especially X, buzzed with anxious voices comparing experiences and searching for answers. Richmond Rockson, spokesperson for the Ministry of Energy and Green Transition, soon acknowledged the uproar. In a public post, he echoed the nation’s concerns, describing how customers felt their prepaid meters were “running like Usain Bolt.” Recognizing the growing anxiety, Dr. John Abdulai Jinapor, Minister for Energy and Green Transition, decided that swift action was needed. He summoned the leadership of the Electricity Company of Ghana (ECG) and gave clear instructions: launch an immediate and thorough investigation into the rapid credit depletion, and deliver a comprehensive report within seven days. “The Minister of Energy and Green Transition, Dr. John Abdulai Jinapor, has taken notice of these complaints and has directed ECG to investigate and provide a report to him within 7 days for further action,” read the official statement. This directive brought a sense of hope and anticipation. For many, it signaled that their worries were being taken seriously at the highest level. The findings of ECG’s investigation are expected to shed light on the cause of the fast-draining credits and bring clarity to the nation’s electricity billing and metering systems. As Ghanaians await answers, all eyes are on the Ministry and ECG to resolve the mystery and restore confidence in the power supply system. Source: Apexnewsgh.com
Don’t Mock the Smock: Heritage Woven Across Northern Ghana
In northern Ghana, identity is not only spoken in language or performed in dance; it is worn. It rests on the shoulders, flows down the body, and moves with dignity in the wind. The smock—known variously as fugu, batakari, or kpakoto—is more than a garment. It is history stitched into fabric, migration woven into stripes, and philosophy embroidered into form. Yet in recent times, casual comparisons and uninformed mockery have reduced this profound cultural artifact to fashion rivalry. It is time to say it clearly: do not mock the smock. Among the Gurensi of the Upper East Region, the smock is not merely sewn; it is crafted with layered intention. The Gurensi are known for their distinct embroidery, done boldly both at the front and at the back of the garment. This dual embroidery is not accidental decoration. It is a declaration of completeness—of visibility from every direction. When a Gurensi elder stands in a durbar ground in Bolgatanga or Nangodi, adorned in a richly embroidered smock, the garment speaks before he does. The front carries authority; the back carries legacy. The patterns are symmetrical yet expressive, often reflecting ancestral symbols, social status, or clan identity. The threadwork is deliberate and dense, forming geometric and symbolic patterns that withstand both time and washing. In contrast, the Dagomba smock, while equally dignified and historically significant, carries a different aesthetic philosophy. The Dagomba of the Northern Region traditionally produce fugu with minimal or no embroidery, especially at the back. Their emphasis lies in the structure and the drape rather than ornamental stitching. The stripes are often fewer in color variation, giving the fabric a calmer and more uniform visual tone. However, because of the nature of the dyes and weaving techniques historically used, some Dagomba fugu are known to fade more quickly over time, particularly when exposed to repeated washing and harsh sunlight. This fading is not a sign of inferiority but of difference in textile chemistry, dye sources, and historical trade influences. The Gonja smock traditions present yet another variation. The Gonja people, with roots tied to the ancient Gonja Kingdom in what is now the Savannah Region, have fugu that are often likened to tie-and-dye aesthetics. The color transitions may appear softer, sometimes resembling blended or diffused patterns rather than sharply contrasted stripes. The Gonja textile expression reflects their own historical interactions, trade routes, and access to dye materials. It is a testament to the diversity within northern Ghana’s textile heritage. Then there are the Gurensi and the Upper Western communities, whose smocks are notable for their multiple, vibrant strips. The weaving in these regions tends to incorporate more color contrasts—deep indigo, white, black, and sometimes red—arranged in repetitive but striking sequences. These multi-strips do not fade easily, largely because of stronger dye fixation methods and the types of thread used. The resilience of the color mirrors the resilience of the people. In many Upper East and Upper West communities, a smock is expected to last for years, even decades. It may be worn at festivals, funerals, enskinment ceremonies, and national celebrations. It is not disposable fashion; it is heirloom cloth. To understand these differences is to appreciate that diversity within similarity does not warrant ridicule. Each region’s smock tells a different chapter of a shared story. The warp and weft threads may be arranged differently, but they are part of the same historical loom. The term motama, often associated with certain smock traditions and styles, can be traced to Mossi roots in present-day Burkina Faso, formerly known as Upper Volta. The Mossi civilization, particularly the powerful kingdoms such as Yatenga and Ouagadougou, played a significant role in shaping the cultural and political landscape of what is now northern Ghana. Migration, warfare, trade, and intermarriage carried not only people across porous precolonial borders but also their crafts, beliefs, and clothing styles. The embroidery techniques, weaving patterns, and even naming conventions of smocks bear the imprint of these Mossi connections. Indeed, many of the states that settled in northern Ghana—whether centralized kingdoms or acephalous, segmentary societies—trace aspects of their ancestry to the Wombogo tribe of the Mossi in Upper Volta. Oral traditions across Gurensi, Dagomba, Mamprusi, and even Gonja histories speak of movements from the north and northeast. These migrations were not singular events but waves over centuries. As groups moved southward, they adapted to new environments while preserving core elements of their identity. Textile production became one of the most portable and resilient expressions of that identity. In acephalous societies such as some Gurensi communities, where political authority was traditionally decentralized and vested in clan heads rather than kings, the smock served as a visual equalizer and distinguisher at the same time. Without a single centralized monarch to dictate court fashion, communities developed their own distinctive weaving signatures. Embroidery both front and back became a way to assert presence and cohesion. In centralized kingdoms such as Dagbon, courtly traditions influenced clothing styles differently. Simplicity in embroidery did not imply lack of sophistication; rather, it reflected a different court aesthetic and social coding. Mockery often arises from ignorance of context. To laugh at a smock’s embroidery or to belittle its color arrangement is to dismiss centuries of migration, adaptation, and artistry. It is to overlook the fact that the loom itself is a sacred instrument in many northern communities. The weaver is not merely a technician; he is a custodian of heritage. The narrow-strip weaving technique common across northern Ghana requires patience and skill. Strips are woven individually and later sewn together to form a full garment. Each strip carries tension from the loom; each seam carries alignment from the tailor’s hand. The durability of Gurensi and Upper Western multi-strip smocks, which resist fading, speaks to the evolution of dye knowledge. Indigo pits, plant-based dyes, and later imported threads all played roles in strengthening textile longevity. The community’s insistence on color fastness reflects practical realities—garments must endure long market days, farm work, and ceremonial use. Meanwhile, the aesthetic restraint in
From Lebere to Smock: Upper East Fashion Heritage
Fashion in the Upper East Region of Ghana is not merely about clothing; it is a living archive of memory, climate adaptation, identity, and spirituality. Long before imported textiles, factory-made underwear, and modern tailoring entered northern Ghana, communities such as the Gurene (Frafra), Talensi, Nabdam, Builsa, and Kassena had already developed practical, symbolic, and climate-responsive systems of dress. Among the earliest and most intimate of these garments were the simple yet culturally significant undergarments known in various communities as lebere for women and kpalan-nyiricho or peoto for men. These foundational garments tell a deeper story about modesty, mobility, dignity, and environmental intelligence in a savannah landscape where heat, farming labor, ritual performance, and social codes shaped what people wore. Lebere, often described as a triangular cloth worn by women to cover the private parts, was not “underwear” in the modern Western sense. It was a primary garment designed for functionality, modesty, and bodily freedom. Made from locally woven cotton or, in earlier periods, softened bark cloth, lebere was tied around the waist, with the broader base covering the front while the narrow end passed between the legs. In a climate where temperatures soar, and agricultural labor demands constant bending, walking, and harvesting, such a design allowed ventilation while maintaining cultural standards of decency. Women working on farms, fetching water, or engaging in domestic activities required clothing that would not restrict movement or trap heat. Lebere fulfilled this role efficiently. Beyond daily life, Lebere also appeared in ritual contexts. In certain dances and ceremonial performances, especially war dances and puberty rites among Gurene-speaking communities, the triangular apron was incorporated into regalia. Its simplicity did not mean a lack of meaning. The exposed shoulders, beaded waistlines, and carefully tied aprons reflected ideas about fertility, strength, and womanhood. The garment marked a stage of life and embodied a connection between the individual and the land. It was functional, but it was also symbolic. In many oral traditions, the act of tying the cloth properly was taught by mothers and grandmothers, making the garment part of intergenerational knowledge transmission. For men, traditional undergarments such as kpalan-nyiricho or peoto served similar purposes. Before colonial contact and the introduction of stitched trousers, men wore cloth constructs cut into triangular or rectangular panels tied securely at the waist. A portion passed between the legs and was fastened at the back or tucked into the waistband. This design protected modesty while allowing maximum airflow in the dry savannah heat. Farmers, hunters, and warriors needed clothing that would not hinder quick movement. The garment was minimal yet effective. It responded directly to environmental conditions and occupational needs. The idea of underwear as a hidden layer beneath outer garments is relatively modern in the Upper East. Historically, these garments were sometimes worn alone during strenuous labor or in private domestic settings. During festivals, however, they formed the base layer beneath more elaborate attire. The distinction between inner and outer clothing was fluid, shaped more by context than by rigid fashion rules. This fluidity demonstrates that fashion in the Upper East evolved organically from daily realities rather than imported aesthetic standards. As weaving techniques advanced, outer garments gained prominence. The most iconic of these is the smock, widely known in northern Ghana as fugu or batakari. While smocks are worn across northern Ghana, including the Northern and Upper West regions, the Upper East has maintained distinctive weaving patterns and embroidery styles. The smock is constructed from handwoven strips of cotton sewn together into a loose tunic. Its wide sleeves and airy structure reflect adaptation to heat, while its layered form conveys authority and status. Chiefs, elders, warriors, and community leaders traditionally wore heavier smocks, sometimes dyed in indigo or earth tones and decorated with talismanic pockets believed to offer spiritual protection. The smock became nationally symbolic during the independence era when Ghana’s first president, Kwame Nkrumah, occasionally wore northern attire to signal unity between northern and southern Ghana. Though kente cloth from the Akan areas gained international recognition, the smock quietly retained its prestige as a garment of northern identity. In the Upper East, embroidery distinguishes communities. Gurensi smocks often feature front and back embroidery with geometric motifs, while Dagomba smocks, from the neighboring Northern Region, traditionally emphasize simpler designs. These differences reflect localized aesthetic philosophies and weaving histories. Weaving in the Upper East is traditionally a male-dominated craft, though women contribute significantly to spinning and finishing processes. Cotton cultivation historically supported textile production before industrial fabrics entered markets. Strips were woven on narrow looms and later stitched into full garments. The strip-weaving technique demonstrates technological ingenuity. It allowed portability and scalability, enabling artisans to produce cloth in manageable widths. Patterns often carried meaning, referencing animals, proverbs, or social values. Thus, clothing became a language. Colonialism and missionary activity introduced stitched garments, Western-style underwear, and modesty codes that redefined dress practices. Trousers, skirts, blouses, and factory-made undergarments gradually replaced triangular aprons and traditional male loincloths in daily life. Schools and churches encouraged covering of the body in new ways, sometimes portraying indigenous garments as primitive. Over time, younger generations adopted imported textiles for convenience and social mobility. Yet traditional attire did not disappear. Instead, it shifted into ceremonial and identity-based use. Festivals such as Gologo among the Talensi and Fao among the Gurene continue to showcase traditional regalia. During these events, men may wear smocks layered over minimal undergarments reminiscent of earlier forms, while women adorn themselves with beads, waist chains, and sometimes stylized versions of lebere integrated into dance costumes. The garments now function as heritage symbols, consciously preserved rather than casually worn. This transformation from everyday necessity to cultural emblem mirrors broader changes in Ghanaian society. Modern fashion designers in Bolgatanga and surrounding towns increasingly reinterpret traditional elements. Smock fabric is tailored into fitted dresses, jackets, and even contemporary underwear lines. Designers experiment with combining woven strips and Ankara prints. Women entrepreneurs adapt smock cloth into handbags, sandals, and headpieces. In doing so, they demonstrate that tradition is
Shea Butter in Indigenous Cooking Traditions and Community Food Systems
Shea butter is widely celebrated across the world for its remarkable skincare properties, but long before it found its way into global cosmetic industries, it held an equally important place in indigenous kitchens across northern Ghana and the wider Sahel. In many communities, shea butter is not merely a beauty product; it is food, culture, medicine, memory, and livelihood woven together in one golden substance. Its story in cooking traditions reveals a deep relationship between land, women’s knowledge, nutrition, and community resilience. The shea tree, scientifically known as Vitellaria paradoxa, grows naturally across the savannah belt of West Africa. For centuries, rural households have depended on it not only as a seasonal fruit but as a source of oil extracted from its nuts. In northern Ghana, particularly within the Upper East Region, shea butter has long been a foundational cooking fat, especially before the widespread introduction of imported vegetable oils and processed alternatives. It was the primary edible fat for frying, stewing, roasting, and even food preservation. The production of shea butter is traditionally the domain of women. From gathering fallen fruits under the trees during the harvest season to boiling, drying, cracking, roasting, grinding, kneading, and churning, the process is labor-intensive and deeply communal. Knowledge of correct fermentation times, roasting temperatures, and kneading techniques is passed from mothers to daughters, aunties to nieces. These methods are not random; they are refined through generations of observation and practice. The result is a rich, aromatic butter that carries not only nutrients but heritage. In indigenous cooking traditions, shea butter is prized for its distinctive flavor and high smoke point. It is used in preparing staple dishes such as tuo zaafi, green leafy soups, groundnut soups, beans, and millet-based meals. In some communities, fresh warm shea butter is poured over cooked tubers or mixed directly into porridge to enhance taste and caloric value. During festive seasons, shea butter plays a central role in preparing special meals served to guests, elders, and in-laws. Its presence signifies care, generosity, and authenticity. Beyond flavor, shea butter serves practical nutritional functions. Rural households historically relied on it as a dense source of dietary fat and energy, particularly during dry seasons when food supplies could be scarce. For farming families engaged in physically demanding labor, the energy provided by shea-enriched meals was vital. Traditional diets balanced grains, legumes, leafy vegetables, and shea butter, creating nutrient combinations that sustained communities long before modern nutritional science began analyzing food composition. Shea butter also intersects with traditional medicine and maternal care. In many northern Ghanaian households, postpartum meals are prepared with generous amounts of shea butter, believed to restore strength and warmth to new mothers. Certain herbs are fried in shea butter to prepare medicinal concoctions. For infants transitioning to family foods, softened shea butter is sometimes added to porridge to improve texture and nutritional content. Thus, the kitchen becomes both a culinary and a healing space. Colonial economic shifts and the formalization of the Gold Coast economy gradually altered local food systems. Imported goods, including refined vegetable oils, became symbols of modernization. Over time, some traditional cooking fats were stigmatized as “rural” or “old-fashioned.” Shea butter increasingly became commercialized for export, especially for cosmetic and industrial uses, sometimes reducing its visibility as a local cooking staple. Yet in many villages, its culinary importance never disappeared. Today, renewed sensitisation and community education efforts are helping to reconnect younger generations with traditional food knowledge. Workshops, festivals, and heritage documentation initiatives highlight the role of shea butter in ancestral cuisine. Women’s groups and cooperatives are not only improving processing techniques for higher quality production but also educating youth about indigenous recipes that rely on shea butter. This revival is not nostalgic romanticism; it is a practical strategy for food sovereignty. By valuing shea butter as food, communities strengthen local food systems. When families consume locally produced cooking fat, they reduce dependence on imported oils and retain economic value within the community. Women who process shea nuts generate income while preserving cultural knowledge. In many parts of northern Ghana, women’s shea cooperatives have become essential economic pillars, balancing both export markets and domestic supply. The same butter that nourishes international cosmetic brands continues to nourish local households. Climate change and environmental pressures make the shea tree even more significant. As a drought-resistant species, it thrives in semi-arid conditions where other crops may fail. Protecting shea parklands supports biodiversity, soil conservation, and long-term ecological stability. Communities that value shea butter in their kitchens are more likely to protect the trees in their fields. Thus, indigenous cooking traditions contribute indirectly to environmental stewardship. Documentation plays a critical role in safeguarding this knowledge. Oral traditions are powerful, but without deliberate recording, recipes and processing techniques risk fading as lifestyles change. Community-based research, museum exhibitions, radio programs, and school curricula can all contribute to preserving indigenous culinary heritage. When young people understand the science, history, and economic value behind shea butter, they are more likely to respect and continue these traditions. The cultural symbolism of shea butter extends beyond nutrition. In some communities, gifting shea butter signifies goodwill and solidarity. It is part of bride wealth exchanges, funeral contributions, and communal labor appreciation. The act of sharing food prepared with shea butter reinforces kinship bonds. Food, after all, is never only about sustenance; it is about belonging. Modern nutrition science increasingly validates what indigenous communities have long practiced. Shea butter contains beneficial fatty acids and fat-soluble vitamins. While moderation is important, traditional diets that integrate natural fats with whole grains and vegetables often provide balanced nourishment. Re-centering indigenous ingredients within contemporary food discussions challenges the assumption that imported or industrial products are inherently superior. Urbanization presents both challenges and opportunities. In cities, some consumers have begun rediscovering traditional foods as part of cultural pride and health consciousness. Restaurants that incorporate shea butter into authentic northern Ghanaian dishes help bridge rural and urban food cultures. Social media platforms amplify indigenous recipes, allowing younger audiences to engage creatively
Gold Fields Achieves 18% Surge in 2025 Gold Production, Cites Ghana as Key Contributor
Gold Fields has reported a remarkable 18 percent increase in gold production for 2025 compared to the previous year, delivering a strong performance across its global operations. Group Chief Executive Officer Mike Fraser shared the company’s results during an interview on Monday, February 23, expressing pride in the teams’ achievements worldwide. “We are very pleased with the operational delivery from our teams across the globe. We were able to deliver an increase of 18 percent in our production year-on-year compared to 2024,” Fraser said, attributing the growth to robust contributions from multiple regions. Fraser singled out Ghana as a vital part of Gold Fields’ global portfolio, describing the Tarkwa mine as a cornerstone of the company’s operations. In 2025, the Tarkwa mine produced nearly 475,000 ounces of gold. Although this marked a slight decrease from the previous year, Fraser explained that the dip was intentional, resulting from a strategic focus on waste stripping and capital development, efforts that are set to boost future production. Looking ahead, Fraser reaffirmed Gold Fields’ commitment to strengthening its global presence, with Ghana remaining central to the company’s long-term growth and investment strategy. Source: Apexnewsgh.com
Cement Prices Under Threat as Port Congestion Delays Clinker Discharge
Ghana’s construction sector is bracing for a potential hike in cement prices as severe congestion at the nation’s ports continues to stall the discharge of clinker, a vital ingredient in cement production. Industry insiders warn that the prolonged delays, forcing vessels to wait up to 20 days to berth, are leading to spiraling demurrage costs that could soon be passed on to consumers. The urgent situation prompted an emergency meeting on Monday, February 23, 2026, convened by Minister for Trade, Agribusiness and Industry, Elizabeth Ofosu-Adjare, alongside Minister for Transport, Joseph Bukari Nikpe. Cement manufacturers and key industry players gathered to address the operational gridlock that has left clinker shipments stranded for weeks, straining the sector’s finances. Bishop Dr. George Dawson-Ahmoah, CEO of the Chamber of Cement Manufacturers Ghana (COCMAG), painted a stark picture, describing the industry as financially “leaking” due to mounting demurrage charges. Manufacturers cautioned that unless immediate action is taken, the burden of these escalating costs will inevitably affect cement prices in the local market. While acknowledging ongoing dredging works at the port, industry players called for urgent interim solutions, such as temporary access to additional berths and the use of alternative berths for non-dust-producing raw materials like gypsum and slag. Minister Nikpe responded to these concerns by assuring stakeholders that the government is accelerating dredging activities to expand berth capacity. He explained that, with completion expected by the end of June, the port will soon be able to accommodate vessels over 20,000 tonnes—more than doubling current capacity and significantly reducing wait times. Partial relief is anticipated within the next two weeks as dredging progresses around Berth 14. Minister Ofosu-Adjare emphasized that port inefficiencies directly inflate production costs and, ultimately, market prices. “If we want good prices, we must also perform our part of the bargain to ensure that production costs remain efficient,” she urged, highlighting the broader need to address structural bottlenecks. AGI President, Pharm. Kofi Nsiah-Poku, praised the Ministers for their rapid intervention and collaborative stance, expressing hope that both immediate and long-term measures will restore efficiency and ease cost pressures for the industry. Still, until these improvements are fully in place, stakeholders warn that the ongoing port congestion and rising demurrage fees could drive cement prices higher, leaving consumers to bear the cost if the crisis is not resolved swiftly. Source: Apexnewsgh.com
President Mahama Furious Over Customs Truck Diversion Scandal, Vows Swift Action
A tense atmosphere gripped the corridors of power after President John Dramani Mahama was briefed on a high-profile customs enforcement operation that intercepted articulated trucks suspected of being part of a transit diversion and revenue evasion scheme at Ghana’s borders. The operation, led by the Customs Division of the Ghana Revenue Authority (GRA), targeted trucks declared as carrying transit goods from Akanu and bound for Niger via Kulungugu. The investigation uncovered troubling breaches, including the failure to provide the mandatory customs human escort, fuelling suspicions of internal complicity. Deputy Minister for Finance, Thomas Nyarko Ampem, recounted on the Citi Breakfast Show how the President’s anger was palpable: “When we returned from the border, the President was waiting for us for feedback. He was so upset, and there is no way anybody involved in this is going to be treated with kid gloves.” Mr. Ampem stressed that the government would not tolerate any compromise by customs enforcement officers, who are entrusted with protecting Ghana’s borders and safeguarding national revenue. The message was clear: those found culpable would face sanctions, while officers who demonstrated integrity would be recognized and rewarded. “We want to send a very strong signal that our customs officers have the responsibility to ensure revenue and protect our borders. So, they should not be complicit in this,” Mr. Ampem stated. He further acknowledged that not all customs officers were involved in the alleged wrongdoing. Some, he noted, played a crucial role in uncovering the irregularities. “We want to reward good behaviours of customs officers and punish bad behaviours,” he added. As investigations continue, the government has pledged to intensify border enforcement and close revenue loopholes, ensuring that individual accountability is established and the integrity of Ghana’s customs operations is restored. Source: Apexnewsgh.com
Deputy Energy Minister Addresses Parliament on Rural Electrification and Power Stability
On Friday, February 20, 2026, the floor of Ghana’s Parliament was abuzz with questions about the nation’s energy future. Deputy Minister for Energy, Richard Gyan-Mensah, stood before lawmakers to address pressing concerns over rural electrification, grid expansion, and the stability of power supply. Representing the Minister for Energy, Dr. John Abdulai Jinapor, Mr. Gyan-Mensah detailed the Ministry’s ongoing initiatives to bring electricity to underserved communities and to strengthen the country’s power infrastructure. Members of Parliament sought updates on how far the government had come in expanding electricity access, what measures were being introduced to make the grid more reliable, and what steps were underway to stabilize power supply for homes and businesses across Ghana. In response, the Deputy Minister reaffirmed the government’s unwavering commitment to accelerating rural electrification projects. He highlighted efforts to expand transmission networks and reinforce distribution systems, critical steps aimed at reducing outages and improving service delivery nationwide. Mr. Gyan-Mensah emphasized that these efforts are not just about powering homes, but about ensuring equitable access to electricity for all, particularly those living in rural and peri-urban areas. These initiatives, he stressed, are vital to the government’s broader national development plans. The Ministry, he concluded, will continue to prioritize infrastructure investments and policy reforms to fortify Ghana’s energy sector and drive economic growth for years to come. Source: Apexnewsgh.com
NorthLite Solar Limited Hosts Cocktail Engagement to Celebrate 16 Years of Impact in Upper East Region
On a vibrant Friday evening, the headquarters of NorthLite Solar Limited in Zuarungu, Bolgatanga East, Upper East Region, transformed into a lively venue as clients, partners, and stakeholders gathered for a special cocktail engagement. The event, designed to foster connection and showcase NorthLite’s journey, marked another milestone in the company’s 16-year commitment to renewable energy and community upliftment. Mr. Adabre Akasoba Frank, the Chief Executive Officer, spoke passionately to Apexewsgh about the purpose of the gathering. “This event is mainly to socialize with the public and further share some of the packages offered by NorthLite Solar Limited,” he said. “We have been present in Bolga for 16 years; this is our headquarters. Here, we handle both off-grid and on-grid solar projects, always striving to touch lives and provide the best renewable energy services.” But NorthLite’s reach extends far beyond Bolgatanga. With a business location in Accra’s Airport City and a global office in Maryland, USA, NorthLite has established a footprint that enables them to attract investments and drive impact on a larger scale. Their mission? To deliver clean energy solutions tailored for both residential and commercial clients, while easing financial barriers through flexible, custom financing options. Partnerships with leading banks such as EcoBank, Stanbic, and Fidelity, as well as international financiers, allow NorthLite to support customers at every level. Importantly, NorthLite is dedicated to supporting vulnerable communities. “We are especially proud to help female farmers in pro-poor areas and ensure peri-urban communities gain access to electricity,” Mr. Frank explained. “Our approach is holistic; we engage people, understand their unique energy needs, and design products or services to meet them. Where financing is a hurdle, we intervene with pre-financed projects or even provide solutions free of charge, thanks to grants from multinational entities.” The impact of NorthLite’s work is visible throughout the Upper East Region and beyond. “Ten years ago, we might have reached a community school or a small clinic. Today, our services touch thousands, even in urban areas like Bolga,” Mr. Frank said with pride. Besides expanding access to electricity, NorthLite’s projects contribute to reducing CO2 emissions and making electricity a right for all, irrespective of income or location. The cocktail event also served as a platform for partners to share their experiences. Representatives from Stanbic Bank and EcoBank highlighted their ongoing collaboration with NorthLite, while clients such as Prof. David Millar of the Millar Institute and Akayet Hotel testified to the durability, reliability, and quality of NorthLite’s services. They encouraged other institutions to patronize NorthLite for their energy needs. As the evening unfolded, invited guests exchanged contacts and ideas, strengthening bonds across the renewable energy ecosystem. The event underscored NorthLite Solar Limited’s unwavering dedication to sustainable development, community empowerment, and creating lasting impact, one solar project at a time. Source: Apexnewsgh.com/Ngamegbulam Chidozie Stephen