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ECONOMIC IMPACT OF COMMERCIAL MOTOR TRICYCLES IN OUR CITIES
Ordinarily, an attempt to analyse economic impact of any form of activity on a community would require that such an activity should be subjected to academic and scientific data analysis. However, a cursory look at such activities could also give one a fair and acceptable idea as to how those activities impact on the economic lives of the people in the community.
In recent times, the activities of operators of motor tricycles, popularly called “Pragia” or “Mahama can do”, for commercial purposes have come into sharp focus. Their operations have been hailed by many Ghanaians for various reasons. However, some other people in the transport sector have also sharply criticized them for some other reasons.
Until recently, the use of the tricycle was common in the northern part of the country. Indeed, the roads in the northern cities and towns are usually covered by swarms of motor bikes of all kind and sizes. Sometimes, the scene of several of them moving together in the same direction is worth mentioning. The interesting bit is where women are sometimes seen rubbing shoulders with the men, thereby exhibiting their riding skills to the admiration of many observers.
The common “Pragia” is predominantly coloured yellow (though some are in other colours such as red, blue, white and green); and apart from the rider (whom some patrons of the tricycle call ‘the driver’) the tricycle takes two or three other passengers. In fact, there are also some that have been slightly elongated in size such that they can take up to five persons.
Most patrons of these commercial tricycles find them very convenient to get onto and alight at any point. Not only that, they also pay a little less than what they would have paid for a taxi cab, Uber or trotro. Obviously, with that kind of engine, the fuel consumption so low, compared to a taxi cab, Uber or trotro. A major advantage “Pragia” has over the other internally operated commercial vehicles is that, due to its relatively small size, it can maneuver and go to every limited space and corner where a taxi cab, Uber or trotro cannot.
It is worth noting that it is not only men who are involved in this commercial transport business. There are also a few women who are occasionally spotted ridding “Pragia” and doing brisk business. Undoubtedly, these have created very large employment opportunities to the young men and women who have adopted the operations of “Pragia” as their occupation. The big question that easily comes to mind is, “where would all these energetic young men and women have been if these commercial tricycles were not available?”
Today, “Pragia” can be seen everywhere in our cities. The business is booming as it is attracting more of the youth who have become bread winners for their respective families. In effect, the “Pragia” business in the informal sector has indirectly reduced the levels of youth unemployment in the country and increased fiscal redistribution in the financial space within the country’s larger economy. Certainly, operations of “Pragia’ or “Mahama can do” can be said to have a positive economic impact on the country.
However, while this could be said to be solving one major unemployment problem, it is at the same time adversely affecting another section in the same transport industry. Indeed, taxi cab drivers especially are also complaining about sharp decline in their daily incomes that is affecting sales to their car owners as a result of the operations of the “Pragia” which fares are relatively less than the taxi cabs.
It therefore did not come to many as a surprise when some taxi drivers expressed satisfaction and joy when as part of measures to fight COVID-19, it was announced in some parts of the country that operators of “Pragia” should be suspended to observe social distancing. What that meant was that a large number of the youth were going to go back into unemployment, and that certainly was going to impact negatively on the economy.
Two options were then left to the men and women in the “Pragia” business. Either ignore the announcement and go ahead with the business as usual and risk the lives of their patrons or reduce the number of persons they take at a time to observe social distancing and enforce wearing of face mask by every passenger. They chose the latter. So now, the numbers of persons a “Pragia” takes at a time is two, and in the case of the elongated ones, the maximum number at a time is three instead of five.
“Pragia” has now come to be part of the transport system in Ghana. Their services have been economic and beneficial to many of the citizenry. Just like taxi cab or Uber, “Pragia” is patronized by both the lower and the middle class of the society. Fortunately, their operations are safer and more recognized than the operations of “Okada” which are almost always having problems with the police and other law enforcement agencies.
So to conclude, perhaps we must support the operations of the “Pragia” riders to boost economic growth and also create more job opportunities for the jobless.
BY JEMIMA Y. AMEWODE
A LEVEL 300 JOURNALISM STUDENT
GHANA INSTITUTE OF JOURNALISM
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Cervical Cancer alert: Avoid sex at early age
The Programmes Manager of Non-Communicable Diseases (NCDs) of the Ghana Health Service (GHS), Dr Mary Efua Commeh, has advised young girls to avoid sex at an early age.
This, she explained, will give the cervix the opportunity to mature before they become sexually active.
“You need to delay what we call the first sexual intercourse as much as possible to give the cervix the opportunity to mature before the person becomes sexually active,” she said.
Dr Commeh stated this in an interview with The Spectator in Accra on Tuesday as a part of the Cervical Cancer awareness month.
According to her, cervical cancer was the second leading female cancer in Ghana with a total of about 3,072 cases annually, and out of that, 1,815 deaths are recorded, representing more than 50 per cent.
She indicated that “If young girls are going to be sexually active, then you need to talk to your parents about being vaccinated.”
She explained that vaccinating young girls against human papillomavirus (HPV) has been found to be a very effective way of preventing cervical cancer.
“There are countries that started HPV vaccination years ago and they are not seeing any cervical cancers now because they would have eliminated most of the high-risk HPVs in their women. So if the high-risk HPV is not there, then obviously the results on cervical cancers are going to go down,” she added.
Dr Commmey said the HPV vaccination is recommended for young girls aged nine to 14 years, adding that it had been found to be highly effective, not just for cervical cancers but for other HPV-related cancers, such as anal cancers, cancers of the vagina, genital warts, amongst others.
She further elaborated that the idea is to put up a barrier before the HPV comes in and that once a young female encounters it, she is already protected.
She also mentioned that for cervical cancers, the main cause is called HPV infection, saying generally, all sexually active women acquire HPV at some point in their lives.
However, the Programmes Manager of NCDs at the GHS mentioned that the body has a way of clearing the HPV, explaining that it is a natural mechanism that goes on, unfortunately, there are a few women whose HPV persists.
Moreover, she noted that the numbers for Cervical Cancer tend to be much higher because at times, clients would wait, and try all sorts of medications before they finally report to the health facility saying “we actually lose some women before they get to the hospitals with over 75 per cent of the cases coming in its third and fourth stages.”
Dr Commey, therefore, called for public awareness while ensuring the availability of information for prevention and control.
By Jemima Esinam Kuatsinu
News
The Sacred Intersection: Ouidah’s Catholic Church and Python Temple
The Sun Hung Low over the ancient town of Ouidah, casting a golden shade over the baobab tree, I walked the short distance separating two landmarks that symbolise the soul of Benin.
On one side stood the imposing Basilica of the Immaculate Conception, a testament to colonial-era Christianity. On the other, the modest yet spiritually charged Python Temple, the cradle of Voodoo reverence.
This striking juxtaposition embodies a story of coexistence, resilience, and cultural syncretism.
seated by his shrine
room with a cross hanged at the entrance
temple with the catholic church
Ouidah, a small coastal town in southern Benin, is a place where two spiritual worlds intertwine.
The Catholic Church, introduced during Portuguese expeditions in the 16th century and later reinforced by French colonial rule, brought Christianity to the region.
The basilica’s grandeur speaks to this legacy, its stained-glass windows and towering steeples reflecting the influence of European architects.
Just a few steps away, the Python Temple offers a contrasting narrative—one deeply rooted in Benin’s indigenous spirituality.
Infront of the python temple
•Some traditionalists performing
procession with their emblems behind them
the Catholic church in Ouidah
In Benin, pythons are sacred. They represent fertility, wisdom, and protection.
What makes Ouidah remarkable is not just the proximity of these two spiritual centres but the harmony they share.
Over centuries, the people of Ouidah have blended Catholicism with Voodoo, creating a unique religious syncretism. It’s not uncommon for individuals to attend mass at the Basilica and later seek blessings at the Python Temple.
This duality extends to practices as well. Catholic veneration of saints often parallels Voodoo worship of spirits or deities.
During a visit, a local priest explained that many of his congregants also participate in Voodoo ceremonies, viewing both faiths as complementary rather than conflicting.
Both the basilica and the temple serve as cultural cornerstones, drawing locals and international visitors alike. The annual voodoo festival, held every January, showcases this harmony in vibrant ceremonies that begin with traditional rituals at the Python Temple and culminate in communal gatherings that include Christian blessings.
This festival underscores the resilience of Ouidah’s cultural identity. Here, spirituality is not about division but integration, a celebration of both the old and the new. The basilica and the temple, though rooted in different traditions, stand as guardians of this heritage.
As I framed my shots, the movement of tourists crisscrossing captured the essence of Ouidah’s dual identity. The basilica’s lofty arches contrasted beautifully with the earthy simplicity of the Python Temple. Each photo told a story of continuity and change, of a town’s ability to adapt while holding steadfast to its roots.
Benoit, a Voodoo priest, shared stories of how the spirits of the forest, many of which are now gone, once guided their ancestors.
He said, the common values of both traditions, respect for life, nature, and the divine is a simple one.
The temple houses live snakes, cared for by Voodoo priests who perform rituals invoking Dangbé, the python deity.
According to my great-grand father, the serpents once protected the people of Ouidah during an invasion in the olden days, cementing their place in local folklore.
“The religion story is one of resilience and reconciliation, where the Catholic Church and the Python Temple are not just physical landmarks, but are living symbols of how two worlds can coexist without erasing each other,” he said.
Benoit lamented the encroachment of urbanisation but found solace in the enduring belief systems that anchor their community.
Grand Frere, a member of the Catholic Church said, the two faiths, that is the Python Temple and the Catholic Church, standing side by side, reminded him of the power of harmony in a world often divided.
From: Geoffrey Buta, OUIDAH, BENIN
