Cultural Heritage
The centuries old traditions of the people of Ghana, and the diversity of the distinct ethnic groups, have created a rich culture that is the splendid legacy of modern Ghana. To the people of Ghana, the traditions of their ancestors are still an important part of daily life. Customary leaders have historical authority over tribal and family matters, and customary lands are an important heritage. Ghana itself may be said to have a Stool Culture. Throughout the nation, except in some northern areas, Ghana culture combines worship of ancestors with reverence for the stool.

The stool in Ghana somehow embodies each of these characteristics, for it establishes the identity of each community group through its special stool design, which in turn has a special meaning. Likewise each stool evokes loyalty, hope and well being in its constituency. It cannot be misused or desecrated.

A common feature is the belief in the Supreme Being, in life after death, and in the nearness of ancestors. Traditional fetish shrines, sometimes concealed but more often displayed, are important centers of worship and traditional healing, and an influential part of traditional life. Of special significance are the Posuban shrines, particular to the Fante communities in the Central Region of Ghana. These are fanciful buildings lavishly decorated with folk art, and serve as religious centers for Fante warrior organizations.

Sooner or later you are bound to witness or participate in a durbar of chiefs, child-naming ceremony and the pouring of libations. This cultural rite of pouring libation compares to the ritual of drinking toasts in the United States and parts of Europe. People pause to salute, to praise, to make a wish-before drinking, eating and engaging in social activities or before dedicating a social amenity such as a new school, road or bridge. It is the prelude to most events. In Ghana the libation is an offering to the gods that protect an expression of gratitude because they have protected, and an indication that they will continue to protect.

Visitors will recognize the importance of rituals and celebration in our daily life, demonstrated by the large gatherings at a traditional durbar, festival or funeral, a common sight in towns and villages all over the country. Special rites and rituals mark important events in life. Child naming, puberty initiations, marriage and death are marked by family ceremonies, while seasonal festivals bring a whole people or clan together in spectacular fashion.

Child Naming Ceremony (Outdooring)
In the Ghanaian society names are very important. A naming ceremony is therefore a very sacred part of childbirth. When a child is born into a family, he/she is kept indoors away from public eye until the eighth day. During this time the child has not been officially given a name and therefore does not go by any particular name except that of the day of the week on which he/she was born.

On the eighth day after birth, the child is out-doored (brought out into the open for every one to sees and admire) and given an officially name by which he/she would be publicly known and called throughout life. Usually an elder uncle in one's family performs this duty and the child may be named after someone special in the family or a friend or simply a name chosen by the parents.

The day of the week the child is born is of particular importance and forms an integral part of the child's name. It is possible to have several children in the family born on similar days. Adding other names that identify them as first, second third, etc, differentiates these children. Everyone in Ghana has a name in reference to the day of the week on which they were born Child outdooring and naming ceremonies have their variations depending on the tribe/ethnic group the family belongs and it is also to a large extent influenced by one's family traditions. Belonging to a tribe/ethnic group that has a patrilineal or matrilineal inheritance system also does have some influence especially among the Ashanti where family inheritance is matrilineal. A child therefore is traditionally looked after by the maternal uncle or "Wofa" (mother's brother).