BOSO NEW PRACTICUM REPORT

VALLEY VIEW UNIVERSITY
DEPARTMENT OF DEVELOPMENT STUDIES
May 19th
, 2014
PRACTICUM 1 REPORT
SOCIO ECONOMIC, POLITICAL, AND
ENVIRONMENTAL RESEARCH ON BOSO-DOASO OF
THE ASOUGYAMAN DISTRICT IN THE EASTERN
REGION OF GHANA.

TABLE OF CONTENTS
ACKNOWLEDGEMENT
EXECUTIVE SUMMARY
RESEARCH LIMITATIONS
INTRODUCTION
CHAPTER 1……………………………………LOCATION OF THE COMMUNITY
Map of Ghana
Map of the Eastern Region
Map of Asougyaman District
Sketch Map of Boso Community
CHAPTER 2………………. SOCIAL & POLITICAL ARRANGEMENT IN BOSO
2.1 History of Boso Community
2.2 Native Language(s) of the Boso traditional people
2.3 Social Institutions and Structures in the Boso community (Religion, Schools, Hospitals/
Clinics, etc.)
2.4 Traditional Institutions and their roles
2.5 Ethnicity, Kinship, Traditions, Customs, Festivals, and Taboos of the Boso people
2.6 Assembly member(s), Unit committees, and their roles
2.7 Relationship between modern and traditional institution in Boso
CHAPTER 3…………………………………THE ENVIRONMENT OF BOSO

3.1 State of the Natural environment (vegetation, activities of chainsaw operators, bushfires, etc.)
3.2 State of the Social environment (type of houses, (mud, bricks, blocks, roofing types.),
3.3 Environmental conditions (erosion, land topography, rainfall etc.),
3.4 Waste management
3.5 Water resources.
CHAPTER 4……………………………………ECONOMIC ACTIVITIES IN BOSO
4.1 Forms of Occupation
4.2 Challenges impeding those Occupations
4.3 Tourist attraction sites in the community
CHAPTER 5……………………………………………………
5.1 SUMMARY OF FINDINGS
5.2 RECOMMENDATIONS/CONCLUSSION
ACKNOWLEDGEMENT
This practicum would not have been possible without the help of several individuals who in
diverse ways contributed and extended their valuable assistance in making this project and our
stay in Boso a complete success.
First, we are very happy to present this project to Mr. Kodom (Head of Department,
Development Studies, and Valley View University) and Hon. Dr. Okoh (An Assembly member
of Boso Electoral area).
Secondly we are grateful to Mr. Kodom again and all the entire department of Development
studies (Valley View University) for giving us such an interesting project to do, and we have
tried our best to succeed at it.

Thirdly, we would like to render our genuine gratitude to all the people who helped us in one
way or another especially Madam ------------------whom through her unselfish and unfailing
support has willingly and lovingly, gave us her room for an accommodation free throughout our
stay in Boso.
Last but not the least we also recognize Madam Jennifer Kpodo (The Headmistress of Boso
Senior High Technical School) for supplying to us the History book of the people of Guans, as
well as Nana Krontihene 111(Chief of Anum- Boso traditional area) and all his elders and
subjects especially Okyeame Kwame Darko for their immense help given us, and above all the
One who is greater than us all the Omnipresent, Omniscient and Omnipotent God for His mercy,
love, protection, strength and life that He has given all of us despite varying challenges we went
through as a group, thank you so much dear Lord. In addition, to everybody we say God richly
bless you all.
EXECUTIVE SUMMARY
Being aware of the social, economic, political, cultural, and environmental characteristics of the
Boso Community, we are able to find out the problems, challenges and the potentials of the
community, and how those problems and challenges can be harness in order to maximize the
already identified potentials of the community. Primarily this shall be done by aiming at meeting
the economic, social, and political needs of the community members by first seeking the views
of the community members through questionnaires, dialogue and observations .In that regard we
the level 100 students of the Department of Development Studies in Valley View University has
conducted one month intensive research into the level of development (economically, socially,
politically, culturally, and environmentally ) of the Boso community. With this
knowledge at hand, we are analyzing our findings in order to provide suggestions to the district
assembly on how to improve the level of development of the Boso community.
RESEARCH LIMITATIONS

Language barrier was not an impeding factor as such; this is because all of us are at least
bilingual. For some of the community members who could not read and write the Nations official
language, there was need for the contents of the questionnaire to be translated for them in the
local languages like Twi, Ewe, Fante, Ga and Guan. So been bilingual has helped us a lot in
communicating with the community.
Climatic condition has no major effects on our work, instead it was very friendly and easy to
acclimatized to, however poor time management has a toll effect on this work of ours. This was
because of individual misunderstandings and shortcomings.
Most importantly, lack of inadequate information from the people greatly inhibits us from getting
the needed information, which sometimes can lead to formulating mere assumptions in extreme
situations.
INTRODUCTION
This report discusses issues concerning the social, economic, and environmental and governance
structure of Boso Does, a town in the Asougyaman district of the Eastern Region, physical
characteristics, and the way of life of the people of the Boso Community, in the Asuogyaman
District of the Eastern Region, Ghana. Information in this report is based on data gathered from
the Boso Community by the students in the department of Development Studies, Valley View
University within a period of one month. (14th of May to the 14th of June, 2012). The mode of
information collection was done through questionnaires, consultation, and thorough observation
by the students during the period of their stay in the above-mentioned community. This was done
to observe the state of development of Boso, its opportunities, problems, and constraints. In
addition, to further analyse the development opportunities, constraints, challenges, and potentials
and as well suggest implications and possible solutions for the Development of the community.
This report will begin with presenting the geographical location of Boso in relation to Ghana and
the Eastern Region, the opportunities, problems, challenges it offers to the town in its first
chapter, followed by the Social, Political and Economic arrangements in Boso, its benefits,
challenges, opportunities and constraints it offers, as well as implications and solutions to those
teething challenges. Highlighting the Economic activities of Boso citizens will end the report.

1.2 MAP OF THE EASTERN REGION
1.3 MAP OF ASOUGYAMAN DISTRICT
1.4 BOSO COMMUNITY LAYOUT

CHAPTER 2………………SOCIAL & POLITICAL
ARRANGEMENT IN BOSO
2.1 HISTORY OF BOSO COMMUNITY
HISTORY OF BOSO GUA
Boso Gua traditional area forms an integral part of the Asougyaman District in the Eastern
Region of Ghana. Linguistically the people of Boso belong to the Guan ethnic group. The word
Boso which is the name of the town originated from the root words “abo so”. The etymology of
the name Boso from its root words is obscured however, a degraded legend had it that the town
was built on rocks hence its name.
In 1984 Kwame Ampene a native of Boso accompanied the then Paramount Chief of Boso Gua
state ostensibly to tap the numerous myths, legends and the traditions of Boso from the late
Kwao Tawia (a 92years old “abusuapanyin” of the then Paramount stool of Boso).it was
believed that Kwao Tawia was the actual guardian and keeper of the Boso traditions. With this
pool of knowledge in history gathered with insights from the Late Kwao Tawia, Kwame Ampene
meticulously documented an excelling history of the people of Boso.
As stated by Kwame Tawia, the founding fathers of Boso originally dwelled at Dwan near
Atebubu in the Sene-Pru basin of the Bono Ahafo Region. From there they travelled southbound
to the coast and established a settlement at Afutu close to Simpa where they gained for
themselves a name known as Danke on the account of their proverbial hospitality. The name
Danke which literally means “if you stay as a lodger you became permanent” was earn when the
destooled ex-queen mother of Asante Kokofu by name Amma Ataah Brago and her son
Kokofuhene Osei Yao were banished from their ancestral home for an alleged disclosure of the
origins of some of the subjects (referring to their descent as fugitive and slaves) as slave refugees
who escaped to Nyanawase to seek political asylum was given a home to stay with them. In
support of this assertion, history had it that the Akwamuhene (un-named) and Osei Tutu then
residing at Nyanawase are already aware of the generousity and kindness of the people of Danke

and on that account consulted and requested them to host the ex-queen mother and her followers.
The queen and her followers stay with the Danke on the coast of Afutu for a long time.
Due to continuous and incessant tribal hostility and wars on the coast masterminded by the
Akwamu, the founding fathers of Boso also known as Danke migrated again under the leadership
of Obeng Kwatia.After several rest stops they reached the Kamana town of Pese on the west
bank of the Volta River where unforeseen occurrences persuaded them to delay. There tradition
had it that the sister of Obeng Kwatia was barren and was taken to a fetish priest of Kamana
called Nyarko where she gave birth to twins namely, Nyarko Num and Nyarko Lebi in the
memory of whom the Nyarko stool which is still the reigning stool of Boso was consecrated. It
was said that the Kamana at the Pese were dominated by the Oyoko clan, and as a result
destooled Asante Kokofu ex queen mother had shown great resentment and bitter feelings
against her ancestral Oyoko stool as being placed in a subordinate position there, so she therefore
advice the migrant leader and followed him in search of a new site to reside.
They arrived at a place called Osase or Okyease where the modern Anum is geographically
situated. Before arrival, the land of Osase was under the domain of a powerful Kwawu Brukuwa
chief with the name Okoampata Baadu.there the family of Obeng Kwatia and the Kokofu
migrants were joined by a group of sixty people from Basa near Dwan whom were believed to be
of Gonja origin, and on their arrival introduced a fetish called Letsu.Later two groups of
immigrants namely Aseidu Pone the Amoakade clan all hailing from Takyiman arrived to
augment their population. Not long the first batch of Anum arrived under the Leadership of
Kwasi Anyane in 1724.He was sent by his Elder Kolihue (the then occupant of the Anum stool at
Nyanawase) with the intention of seeking their old Guan comrades in order to establish
connections and build an independent Guan settlement on new lands. Four years later the
remnants of Anum trooped in to join their friends thus expanding the population at Osase.
Consequently, Osase was hit with water shortage due to the population explosion. These
phenomena (frequent water shortage and population explosion) caused the Danke (founding
fathers of Boso) to pulled out from Osase to permanently settle near a stream called “Takyi”
where their water requirements were met. History had it that the movement of the Danke from
Osase because of water shortage and over population sparked a controversy and a misconception
that their move was prompted by a deliberate act on the part of the Anum by spreading a tabooed

mushroom (eble kpomo) at the Letsu shrine to sabotage the effort of the deity. However, Abusua
Panyin Kwao Tawia debunked the suggestion because the deity Letsu had been purified when
the Anum were living at Nkwanta Kpomo on the Anum Labolabo bush path.
The new settlement was named “aboa so” from the Gua dialect meaning “on a hill” which was
later on corrupted to Boso as it is now. In those days, Boso had no principal ruler except
independent stool elders who looked upon the fetish Letsu as their ruler. On one occasion,
Akwamu Akoto the paramount leader of Akwamu whose sovereignty extended over Anum,
Boso, and Peki visited Boso and advised the people to enstool an Omanhene to unify them into
political organization on Akan pattern. In addition, as stated by Kwao Tawia, the seventh ruler
on the Amoakade stool at Boso called Addo (a handsome and energetic man) had an affair with
an Akwamu royal Abrade woman and bore a son who grew to become Akwamu Akoto who
usually visits his paternal house at Boso. Again, that same Addo got married to Abena Safoa
(hailing from the Obideasor line) from the family of Dwumana who bored him a son. This son
became the patrilineal brother to Akwamu Akoto and was the first to be elected and installed as
the first paramount Chief of Boso, even though he was not neither the pathfinder did he possess
an ancestral stool but it all happened upon the express command of the dreadful Akwamu
Paramount Chief. Thus, two paternal brothers, one becoming King of Akwamu, and the other
half brother having been installed the first Chief of Boso whose matrilineal offspring namely,
Obidiasor, Boafoa, and Prah respectively formed the three houses of the Paramount stool in Boso
today.
Prior to the arrival of the Akwamu in 1733 saw the demise of the Chief of Osase Baadu
Okoampata, whose stool originated from Kwawu Bukuruwa? He was succeeded by Adom Puni
also called Asabi Adom in whose reign the Akwamu arrived in the mid Volta basin. Since the
arrival of the Akwamu at Osase and their neighbouring communities in about 1740, the
inhabitants of those communities knows no peace, atrocities upon atrocities and vehement
cruelty was met on the original inhabitants of the land with the intention to defeat, conquer and
possess Osase and its close neighbours. As a result, the Akwamu defeated the Island state of
Akrade and the rest of Kamana towns. Overpowering these small but feeble communities, the
Akwamuhene the leader of the Akwamu felt much stronger to further challenge the power of
Asabi Adom (the Chief of Osase) whom he defeated as well in 1769. Consequently, all the tribal

fragments of the defeated towns namely, the Island state of Akrade, the Kamana towns and
Osase respectively came under the immediate tyranny of the Akwamuhene for a very long time
until they united to overthrow the Akwamu yoke in1833. As was said “once bitten twice shy”
and “a stitch in time saves nine” the founding fathers of Boso learnt their lessons well from that
gruesome sight of such a devastating war that left them homeless by temporary resettling at the
foothills of Adukrom which was later inhabited by a group of discontented people from Abouse.
This place was re-named Asesieso.
In 1881the fugitive Boso people decided to permanently to return to rebuild the ruins of their
ancestral home. Traditions had it that they were finally led to their ancestral home by a reputed
stool carrier of Nyenye Letsu by name, Kwasi Letsu. Having succeeded the task of leading the
people to Boso, he was given a sobriquet of “ama-okwan-da-mu” meaning the pathfinder and the
golden axe on the top of the state umbrella of Nyenye Kwasi Pong and successive heirs of the
stool were created for the family in the present Boso.
2.2 NATIVE LANGUAGE(S) OF THE BOSO TRADITIONAL PEOPLE
The native language of Boso people is Guan. In addition, Guan has affiliated languages. These
are “Anum,” “Larteh”, “Edukrom”, “Dawu”, “Awukugua”, “Boso”, “Senya-Bireku”, and
“Winneba”. The “Guan” language and the people of Boso are believed to also have some genetic
affiliations with the Volta Region. In particular, the people of Boso speak “Gua.”
2.3 SOCIAL INSTITUTIONS AND STRUCTURES IN THE BOSO COMMUNITY
(RELIGION, SCHOOLS, HOSPITALS/ CLINICS, ETC.)
In definition, a Social institution is a large establishment provided and organized by the
government and connected to societies for an important purpose and which yields immense
benefits to the society. Some social structures found in Boso are as follows;
 Educational institutions: Schools—Salvation Army Primary School, Presbyterian
Evangelical Primary School, Anglican Primary School, Boso Senior High
Technical School.
 Health delivery institutions: Boso health Centre

 Religious institutions: Church of Pentecost, Presbyterian Evangelical Church,
Anglican Church.
 Traditional authorities: Boso-Gua Traditional Council
Education;
Boso community has several educational institutions. Almost all the educational institutions
within the Boso community are missionary schools. Education in Boso is progressing gradually.
As at now, the town can boast of at least four Primary schools, one Junior High School and a
senior high technical school. Education in Boso even though progressing, it is in a very slow
pace. This is due to wobbling and raging challenges that faces the administration of the schools.
Some of these problems are;
 Mismanagement of educational resources
 Misdirection of already scarce educational materials
 Misappropriation of funds intended for developing and boosting education in the
community.
 Lack of proper and regular internal supervision on the part of circuit and district
education supervisors.
Educatioa
l
institution
s
Library/comp
uter lab
Toile
t
facili
ty
Classroo
ms
Teachers(Trai
ned)
Populati
on
Performa
nce (2010
-2012)
Salvation
Army sch.
Presbyteri
an
Evangelic
al sch.
Comp. Lab, Yes 3 –
classroom
blocks
8

St. Mark
Anglican
sch.
Yes 4-
classroom
blocks
Boso
Snr./tech.
high sch.
Comp. Lab,
Library
Yes Yes
Boso
J.H.S
Yes 2 –
classroom
blocks
7
Religion,
There are about two most dominant types of religious practices in the Boso community. Which
are?
 Paganism and
 Christianity?
Paganism entails the old means whereby individuals seek security and the state of their lives,
engaging in mutual communication with the gods of their land. Because they believe that, it can
protect them. However, in Boso there is one particular deity called “LETSU” which they usually
offer sacrifices to. The people who worship “Letsu” believes that it is their main medium of
communicating their request such as needs, protection, success, mercy and some other things in
which they desire and so they pass these petitions through “Letsu” to the supreme being (GOD).
This form of religious practice however, has about very few communists who engage in such
practices because of few modern civilizations. Paganism however demands many rituals, rites,
sacrifices to the deity and ancestral spirits in most cases at their local shrines and some few at the
groves. in addition to this, these gods (letsu) sets rules and regulations governing the Boso
community including some of their beliefs, cultures and taboos which in most cases the chiefs
and worshippers follows.
Christian religion. This form of religious practice is based on the teachings of Jesus Christ and
the belief that He was the son of GOD who died on the cross and save humanity from sin. Some

of these religious groups are Presbyterian Church, St. Mark Anglican Church, Salvation Army
church, Assemblies of God church, church of Pentecost and Christ Apostolic church. These
groups of believers and worshippers obtain a sense of spirituality by praying and worshipping, in
most cases at church.
Health;
Boso in relation to its size have only one health centre. It is called Boso Health Centre. Health
delivery in Boso is been carried in a very high pace with much diligence. Headed by the
community health director-------- --------- Boso health centre is doing imaginably well.
Generally, regarding total patronizing of the clinic, some of the citizens prefer the traditional
mode of treatment so do not visit the health facility. Others refused to visit because they do not
have Health Insurance card to access the facility. There are others in the community who do not
visit the health facility at all, while other visits more frequently than others do.
The following are diseases reported in Boso health centre within the last three years;
 Malaria
 Hypertension
 Diarrhoea
 Typhoid fever
 Skin disease
 Pregnancy and related complains
RELIGIOUS GROUPS IN BOSO PERCENTAGE
1.Presbyterian Church of Ghana 35%
2.St. Mark Anglican Church 20%
3.Assemblies of God Church 15%
4.Salvation Army Church 8%
5.Christ Apostolic Church 12%
6.Church of Pentecost
7.Pagan worship 5%

 Eye infections
 Accidental wounds
 Intestinal worm diseases
 Urinary tract infections (URTI)
From the research and information gathered, it has been revealed that;
 More than half of the population suffer from malaria. In treatment of malaria it is
good to note that all the malaria cases have been reported to the clinic, even some
still prefer the traditional mode of treatment.
 After malaria, the most prevalent diseases in Boso are Bilharzia and Diarrhoea.
These are water-borne diseases contracted by the people because of drinking
directly from the “Takyi” streams.
We therefore recommend that a water treatment plant be installed to treat “Takyi” stream as it is
the only main source of drinking water for the majority of Boso citizens.
2.4 TRADITIONAL INSTITUTIONS AND THEIR ROLES
Ghana’s traditional leadership structure is a hierarchy. Starting from the base is (a) the Clan head
known in Akan dialect as “Abusuapanyin.” Sitting above the clan head is (b) the village/town
chief also known in Akan as “Odikro” which literally means the owner of the village or town.
The next in the hierarchy is (c) the Paramount Chief usually called in Akan as “Omanhene.” He
is usually the traditional leader who represents his town at the District level. In addition, at the
apex of this hierarchy is the King of that tribal group. E.g. King of “Asantes” or the “Mantse” of
the Gas and the Awomefia for the Anlos
However, the status quo in Boso is not that different from the ideal. In Boso, there is only one
traditional institution, which is the traditional council of chiefs of which the Omanhene is the
head. It is constituted of all the leaders of the eight distinct stools in Boso. The following are the
various stools, which make up the paramount authority in Boso.
 Asafo Adjei stool (from Dwumana Clan) ------------------------------ believed to
originate from Asante “Ejisu”

 Agyeman Koboa stool (from Asona Clan) --------------------- believed to originate
from “Akyem Begoro”
 Krontihene stool (from Oyoko Clan) --------------------- believed to originate from
“Asante Kokofu”
 Osafo Afari stool (from Oyoko Clan) --------------------believed to originate from
“Mampong Asante”
 Kwasi Pong stool (from Oyoko Clan) -------------------- believed to originate from
“Akwamu Pese”
 Kyidomhene stool (from Amoakade Clan) ----------------- believed to originate
from Bono “Takyiman”
 Kwasi Nyarko Beretuohene stool (from Beretuo Clan) ------------------- origin
unknown
 Gyaasehene stool (from Pone Clan) ------------------------ from “Ada-Foa/ Kwawu
Dokuman”
With these, eight stools emanating from the hearts of the indigenes of Boso their separate
authorities and powers have been conferred upon the Council to act on their behalf in the district.
One important aspect of this type of traditional leadership in Boso is even though individual
stool powers are transferred to the Paramountcy, each stool retains its authority to perform all
traditional duties under its jurisdiction at the local level as well as making plans that binds its
people.
Also within the traditional council also known as the traditional Paramountcy, each stool or clan
has another representative apart from the chief and is entitled to a certain degree of authority
pertaining to decision making.
Roles
The traditional Council of Boso which has the highest authority of decision making and the
championing of developmental works for the Boso traditional area as well as traditional leaders
at the local level has a common thread in the roles they play. The following are the common
roles traditional leaders play at the local and the district levels.
 Custodians of ancestral and community lands.

 Custodians of culture, customary laws, and traditions including history.
 Initiators and champions of development activities in their respective areas of
jurisdiction.
 Peacekeepers; Responsible for the maintenance of law and order in their
respective communities.
 Conflict Resolution; Responsible for presiding over and settling criminal and non-
criminal civil disputes.
 Dealing with social issues concerning their respective communities such as
health, community welfare.
 Most importantly Traditional leaders served as a steady guiding force for a
societal progress and in spite of all these, modern society tend to overlook these
critical roles that traditional leaders continue to play in National, Regional,
District, and local levels of Development today.
In Boso Traditional Powers are concentrated in the Paramount chief because the paramountcy is
viewed as binding the centre of the community and Nation together. Therefore, at the traditional
level the paramountcy guaranteed the stability of the community to the state.
In Boso, traditional institutions preserved the rich cultural values of communality, respect for the
elderly, and hospitality among the citizenry. Indeed, it is true that cultural values are sustained by
traditional authorities because that is exactly what is happening in Boso. Fostering unity among
their communities is their dream and their greatest desire is to see their communities develop.
We therefore further recommend that as far as fostering unity in their community is their dream,
and to see their community develop their utmost desire, should there be a way of levelling their
leadership role to be in tandem with the local committee, why not. This is a great recipe for
community development and mobilization.
2.5 ETHNICITY, KINSHIP, TRADITIONS, CUSTOMS, FESTIVALS, AND TABOOS OF
THE BOSO PEOPLE
Ethnicity;
Ethnicity in Boso is very interesting to comment on, this is because Boso known to be a
community in the Asougyaman District is the last town that ends the Asougyaman district to the

West and immediately connect the Great Volta Region to the green Asougyaman district of the
Eastern Region. Obviously, for this reason Boso has mixed ethnic groups stretching from the
native Boso-Gua people to fugitive settlers. Some of the distinctive ethnic groups in Boso are as
follows; Twi, Fante, Gua, Ewe, Ga.
Kinship;
Identifying kinship relationship in Boso is very obscure; this is because the indigenes of Boso
according to their history have similar ancestors. Even though there are mixed ethnic groups in
Boso their kin’s family line is not mixed. However, they practice the matrilineal system of
inheritance.
Traditions;
Long-standing traditions in Boso are still cherished up until now. This shows how well tuned the
community of Boso is to their traditions. Some of the valued traditions of the people of Boso are
as follows;
 About their food, they love the old indigenous home food that was eaten by their
ancestors and mothers which is commonly known in the Gua dialect as “Otor.” In
fact, “Otor” is just a prepared mashed yam. Even though this food seems to be a
dish most loved by their ancestors, it is still love by the contemporary folks of
Boso today.
 In Boso, you do not have any right to import a bunch of plantain from the farm
into any house whether at night or day. It constitutes a taboo if you do so. This
custom was a long-standing custom by the town’s ancestors but due its relevancy
and cultural significance, it is still in force today. This interesting custom was
adopted long ago when an indigene went into a farm and on returning home on
the eve brought a bunch of plantain, which was inhabited by a snake. In addition,
since that time this norm was put into force for the security of the ordinary man.
 Monday is a sacred day in Boso where all the indigenes and visitors must rest and
not go to work or do any form of labour in exception to schoolchildren and
teachers. This custom has been there for ages and is still adhered strictly to.

 It also amounts to a taboo when a woman in her menstrual period enters the only
source of drinking water for the town, which is the “Takyi” stream. This tradition
is not actually frowning or violating any right of women in the community
instead, it is just a stringent measure put into force to protect and preserve the
only source of the town’s drinking water and for the sake of hygiene.
 It is also tantamount to taboo when one uses dirty or old cooking utensils to fetch
water from the “Takyi” stream.
Festivals;
Boso indeed is a place full of cultural inclinations. They are just fantastic about their culture. The
people of Boso celebrate two distinctive festivals; these are;
 “Akwasidae” and
 “Odwira” respectively.
“Akwasidae” as the name connotes is always celebrated on Sunday. In fact, in Boso after every
two weeks they celebrate traditional “Akwasidae.” It is a festival in honour of fallen heroes and
heroes who in their quest of contributing their quota in defending and developing the town lost
their lives. This festival is mostly attended by the town chiefs and some few indigenes excluding
the Christian folks because it involves a lot of animal bloodshed and primitive activities, which
to them must be, expunge from the celebration to see them attend.
“Odwira” on the other hand is celebrated to usher in their new yam. Therefore, this is a yam
festival for the people of Boso. Information gathered reveals that formerly this festival was
celebrated on a large scale because they are major producers of yam at that time, but due to re-
settlement fuel by development; all fertile lands were converted for commercial activities leaving
the rocky lands, which cannot be cultivated. As a result, the “Odwira” celebration has dwindled
over the years; nevertheless, there are reforms to reclaim part of the indigenous land for a large-
scale yam production soon.
2.6 ASSEMBLY MEMBER(S), UNIT COMMITTEES, AND THEIR ROLES
Boso is currently enjoying a smooth local leadership under two distinctive personalities
representing the president at the local level. These persons are; Dr. Okoh and Madam Janet.

These are the people operating the local level leadership at Boso-Doaso of the Asougyaman
District in the Eastern region of Ghana. Both are being assisted by their sub-unit committee
members. Their communities elect them both.
Roles of assembly members
Assembly members play a significant role in the socio-economic development of communities
under their jurisdiction. They constitute the core players in the local governance system
particularly in the country’s growing democracy. Below are some duties of assembly members in
regards to their community;
 They spearhead development project such as; Drainage systems, rural and urban
electrification.
 They are also expected to explicitly explain government policies for a better
understanding to the ordinary Ghanaian in this participatory democracy of ours.
 They are also seen as a tool for resource mobilization for their community’s
development.
2.7 RELATIONSHIP BETWEEN MODERN AND TRADITIONAL INSTITUTION IN BOSO
There exists a consistent relationship between the modern and the traditional institutions in Boso,
especially in matters, which are at the heart of the community and concerning developmental
works. The rule of law and fundamental human rights of the citizenry are also prominent areas of
interest where both modern and traditional leaders prioritize for effective engagement. Despite
the fact that modern institutions in Boso are working in a faster pace than the traditional
authorities, they always complement each other’s duties and responsibilities than staging
conflicting opinions.
In Boso both the traditional council headed by the Paramount chief and the Unit committee
members presided over by the Assembly member are always involved when it comes to decision
making on what will benefit the community and foster its swift development. The traditional
leaders seldom suggest particular projects to the Assembly member for consideration and
subsequent implementation by the district Assembly. Also prior to suggesting any project to the

community the unit committee headed by the Assembly member always consult the traditional
leaders for advice to ensure that the project actually is a need to the community.
The traditional religious institutions and the modern religious institutions in the community are
watertight. Showing respect and reverence to one’s object of worship is of a great significance,
and in this vain traditional religious authority represented by the fetish priest are given their due
respect by the modern religious institution represented by the Churches and their leaders. These
two institutions despite the fact that they have different beliefs and norms respect those
differences and negotiate in situations of clashes. For example, Monday the first day of the week
in the community is believed to be a taboo day which requires all citizens not to go to work, but
the Christians in a sound negotiation lobbied with the traditional authority for the exclusion of
schools for the sake educational purposes for the children in the community and as well for their
own accord which understandably was granted.
In fact, we have some of the traditional worshippers who go to Church on Sunday as well, this
shows that the two institutions even though naturally must disagree but are not instead work in
co-existence for community development.
CHAPTER 3……………THE ENVIRONMENT OF BOSO
3.1 STATE OF THE NATURAL ENVIRONMENT (VEGETATION, ACTIVITIES OF
CHAINSAW OPERATORS, BUSHFIRES, ETC.)
The state of the Natural environmental in Boso is well and evergreen. The Boso Township is
blessed a semi-deciduous rain forest and a wooded savannah with re-growth. These forest are
graced with numerous type of trees, nonetheless the following trees are conspicuous throughout
the forest and the town as well;
 Palm tree
 Mango
 Silk cotton

 Neem
 Cassia
Bush fires are not absent but also not rampant.
Chain saw operation is present but their activities are legally regulated by law. However, some
unscrupulous persons hide behind and do their own stuff.
Boso lies within the dry semi-deciduous rain forest and the coastal savannah zone of Ghana. Due
to this geographical locus of Boso, it experiences substantial amount of precipitation. Boso like
any other town has a double maxima rainy season,
 The major season which reaches its peak period in May – July?
 In addition, the minor season which occurs in the period of September –
November?
 From the statistics and information collected from the department of research at
the Boso Health Centre pertaining to rainfall, suggest that annual rainfall usually
starts in April with the peak month in June and ends in November.
 The annual rainfall figures in Boso are between 67mm and 1130mm;
 Temperatures are warm throughout the year with maximum monthly mean of
37.2ºC and a minimum of 21.0ºC.
 Relative humidity is generally high ranging from the highest of 98% in June-
31percentage in January and in November.
 The dry season sets in November through December - January and ends in March.
The vegetation in Boso is predominantly dry semi – deciduous forest and savannah woodland
characterized with a very high rate of re–growth. The natural bio-geophysical environment of
Boso appears rather vulnerable to farming and other forms of environmental stress such as bush
fires. Timber resources are negligible. Tree types that are most wide spread in the town include
Palm, Mango, Silk Cotton, Neem, and Cassia.
3.2 STATE OF THE SOCIAL ENVIRONMENT (TYPE OF HOUSES, (MUD, BRICKS,
BLOCKS, ROOFING TYPES.),

A significant feature about the social environment in Boso is the fact that even though there are
magnificent buildings all over Anum and Boso, majority of the houses were built over twenty-
five years ago as enquired from the town.
 About 38.2 percent of the houses are terraced/ bricked/ cement built and occupied
by government workers,
 47 percent compound houses inhabited by the ordinary and
 14.4 percent in mud with cemented surfaces and occupied by less privilege in
Boso.
 Other structures also exist in Boso that are mostly built of wattle, roofed with
thatch, and inhabited by folks from the hinterland just to fend economically for
their livelihood.
 Building materials used in construction are mud, bricks, and Sand-Crete.
 About 32.4 percent of the houses were built with Sand-Crete and 68.6 percent
with bricks or mud. The average number of rooms per house is five with an
occupancy rate of 1.3 persons per room. This is due to the high rate of migration
to areas like Accra and other urban centres in the country. Some houses are
without occupants especially at Annum and Boso. These houses are only occupied
during festival and important funerals. Majority of the residential houses have
external facilities like water, toilet, and bathrooms. The qualities of most houses
in the town are very poor and are dilapidated with exposed foundations due to
prolonged erosion. Most houses also lack maintenance and repairs.
3.3 ENVIRONMENTAL CONDITIONS (EROSION, LAND TOPOGRAPHY, RAINFALL
ETC.),
The town relief characteristics are undulating with steep slopes in some parts. The town is
interspersed with two major highlands, which are rocky in nature, the “Takyi” stream, and

numerous valleys. The topography of the town is generally undulating with mountainous terrain,
rugged (landscape, hills, ground, etc.: with a rough, uneven surface; steep and rocky.) and
characterized by configuration of several hills and mountain summit and steep slopes of hard
sandstones and quartzite ridges. These features characterised the entire landscape of Boso. Below
is the detailed exposition of the geographical and geophysical characteristics of the Boso
community.
LOCATION:
Boso is located at the North- Eastern part of the Asuogyaman District in the Eastern Region of
Ghana. It shares borders with Peki-Dzake and Dzemeni in the Kpando District. It is located on
longitude 0°00-0.12’E and Latitude 6’.00-60
.33N. Boso is the last town in the Asuogyaman
District, and it is the only town that connects the Great Volta Region to the Green Asougyaman
district of the Eastern Region of Ghana through Kpando District. Boso is about 26 km from the
District capital, Atimpoku and covers an area of about 12 square kilometres.
GEOLOGY:
The geology of an area is the scientific study of the origins and structure, composition, etc. of
that place, especially its rocks. Here the landscape structure and form of Boso will be discussed,
and the types of rocks and minerals it is composed of.
ROCKS
The main rock types of the Boso community are;
 Quartzite; (In its composition it is pale or white, highly durable rocks that are
composed largely or entirely of quartz [a common colourless mineral that is often
tinged with impurities that give a wide variety of shades making it suitable as a
gemstone,] and which are used as a construction material in the building industry.
In its pure form, it consists of silica or silicon dioxide.)
 Schist; (coarse-grained metamorphic rocks that characteristically contain broad
wavy bands of minerals that readily split into layers.), which are all types of
metamorphic rocks. And

 Igneous rocks; (a rock formed by the solidification of molten magma, either
beneath the Earth's surface (e.g. granite) or after it has been forced to the surface
(e.g. basalt).
Geologically the town is abundant with igneous rocks. Which explains the tendency of the town
to experience natural disasters, such as Earthquake, Landslides, and rock-falls? It is therefore
urgent for the assembly to be ready for those untimely disasters identified.
RELIEF:
It refers to the variations in height above sea level of an area of land. It mainly talks about hills,
valleys, highlands, and lowlands of an area. This can also be said to be its topography. Boso is a
mountainous area with several undulating uplands.
DRAINAGE:
In Boso, the drainage condition is quite bad. This is because there are no proper gutters for
effective flow of sewage and other stagnant water bodies in the community. Even though some
part of the community has a manageable drainage system in their residential areas, it is not well
mapped out for effective flow of heavy downpours of rains. The fact remains undisputed that
Boso is a town beautifully and geographically located on a highland with some part having their
settlements in the valley, and should an extra-terrestrial rain sets in, communities lying in the
valley will be flooded. Moreover, coupled with the fact that the topography of the community is
hilly, hence the rapid and swift flow of water causing erosion will cause havoc if there are no
drainage systems to transport those flowing waters.
We therefore recommend the following;
 There should be reconstruction of better drainage systems throughout the Boso
Township.
 Creation of awareness on how to manage and maintain water passages and
drainage.
 People should be sensitising to stop dumping of waste in gutters and around water
bodies to prevent contamination to reduce the spread of diseases.

Stagnant waters left within some part of the community is a threat to the community since it has
a potential of breeding mosquitoes which gives malaria no wonder malaria cases are festivals
been celebrated in the town’s health centre.
We recommend therefore that; proper and well-kept drainage system be fixed to cater for sewage
transport, stagnant waters, and effective flow of heavy downpours of rains.
CLIMATE:
Climate refers to the average weather conditions of a particular region or place of over a long
period, with regard to temperature, rainfall, air pressure, humidity etc. The elements of climate to
be discussed here concerning the Boso community are its; annual temperatures, rainfall,
humidity and wind.
 Annual temperature; Maximum monthly mean temperature in Boso is 37.2ºC and
a minimum of 21. 0ºC.this shows that throughout the year the community is
always warm thus suggesting the evergreen nature of Boso. With this maximum-
minimum monthly mean temperature in Boso, cumulatively or aggregately
recorded in regard to other climatic factors per annum, the annual mean
temperature of Boso ranges from 21ºC- 35 ºC during the rainy season and a range
of 26 ºC-36 ºC during the dry season.
 Annual rainfall; From the statistics and information collected from the department
of research at the Boso Health Centre pertaining to rainfall suggest that annual
rainfall usually starts in April with the peak month in June and ends in November.
The major season which reaches its peak period in May – July? However, Boso
has two major periods of annual rainfall. The major rainfall period commences
from May and ends in July. The minor rainfall period occurs in the period of
September – November. Taking into cognizance other environmental factors the
annual rainfall figures in Boso is between 67mm-1130mm;
 Humidity; Relative humidity is generally high ranging from the highest of 98% in
June-31percentage in January and in November.
 Wind; The dry season sets in November through December - January and ends in
March. During this period, the community experiences a short circuit winds. This

short circuit winds are because of differences in atmospheric pressure between the
summit of the highlands and the valleys. It does not actually last long.
VEGETATION:
Vegetation is a collective term for plants. It refers to plants of a particular area, which may be
very diverse or belong to just one or a few species, depending on climatic conditions, the nature
of the soil and human activity.
The vegetation in Boso is mainly dry semi-deciduous forest, savannah woodland. It is a land
covered with trees, shrubs, and bushes) and have the capability of a re-growth. Because of this,
there is a high degree of forest products production like firewood, charcoal, timber lumbering.
Economically citizens depend on the forest for their domestic use. Examples of trees in this area
are mahogany, sapele, wawa, odum, and silk cotton tree.
However, the act of timber lumbering must be encouraged only when those involve is ready to
plant the trees they cut. Nevertheless, should it be encourage without replacing the trees, the
community will be heading toward a great environmental catastrophe. This is because in the
Boso community there is a high rate of deforestation because the residents of this community
mainly depend on firewood and charcoal for domestic use. As a result, there is a high rate of
cutting down of trees for this purpose which has a negative effect on the environment. Another
factor that leads to deforestation is shifting cultivation, where the farmer after farming on a piece
of land over a period of time, moves to another new piece of land and allows the previous land to
rest. The new piece of land will have to be cleared, and the trees and shrubs need to be cut for
cultivation of crops.
Deforestation has a negative effect on the soil. It exposes the soil to the direct heat of the sun,
which drains the moisture content of the soil and makes it lose its natural fertility. In this case,
the soil is made susceptible to erosion, hence making the soil lose some nutrients. This makes the
soil not suitable for farming. When the soil loses its nutrients, it negatively affects the cultivation
of crops. When there is a loss in farm products, there is poor nutrition or even starvation, which
negatively affects the health needs of the people, and exposes them to certain diseases caused by
malnutrition. This affects their productivity and their contribution to the economic growth of the

community, and in turn negatively affects the development of the community, and the nation at
large.
Deforestation also affects the eco-system; when trees are destroyed, it results to the loss of some
plant and animal species. This negatively affects the eco system, which is the interaction between
living things and the environment. The destruction of these trees leads to the destruction of
animal habitat because some of them inhabit these trees. When they lose their habitat, they
eventually get extinct. Some parasitic plants that survive as a result of the existence of these trees
are lost when these trees are being destroyed as well.
 Awareness should be created among community members on the disadvantages of
deforestation
 Laws or policies should be enacted to regulate deforestation and to encourage
forestation and re-forestation.
 Farmers should be encouraged to practise crop rotation instead of shifting
cultivation
 Awareness should be created on the advantages of the liquefied petroleum gas
(LPG) over the use of charcoal
We however recommend that vegetation plays a prominent role in the life cycle of man and
therefore should be made a priority area for protection in the community.
3.4 WASTE MANAGEMENT
Waste management refers to the ability to get rid of both domestic and human waste products
safely without it having any negative effects on the environment or on the lives of the
community members. To the best of description of waste disposal, however in the Boso
community is good but not excellent. Nonetheless maintaining a high level of proper waste
disposal in the community is a pre-requisite to safe, hygienic and disease free community.
Human and domestic wastes are not well disposed sometimes in the community. Some waste
disposal methods employ in the town include;
 Burying (which to us is a proper way of disposing garbage, and sometimes too if
not well done could alter the land form)

 Burning (Not really a good method of handling waste, because it is not
environmentally safe and friendly, contains Carcinogens a form of poisonous
chemical substance capable of causing cancer) and
 Indiscriminate dumping in the bush. (which to us is the worst form of waste
treatment, this is because environmentally it is dangerous to health, it exposes a
lot of unhealthy disease causing pathogens to the community at large and poses a
health threat to them)
Unsafe waste disposal and management leads to uncontrolled outbreak of diseases. Poor waste
management also leads to contamination of water sources, which leads to the easy spread of
water borne diseases. The outbreak of such diseases makes one unproductive thus drastically
reduces the productivity of the community and to the nation at large. This also eventually leads
to a high death rate, which also precipitates a decrease in the population, which has a negative
implication on the community’s development, and the nation’s development at large. Proper
waste management programmes should be rolled out to complement the current ones.
We therefore recommend the following;
 Awareness should be created among people of the community on how to
effectively dispose of human and domestic waste
 People should be volunteered and be trained and employed to adequately dispose
of waste
 There should be a designated site for waste dumping for easy management.
3.5 WATER RESOURCES.
There is only one major source of water in the Boso community aside bored holes. This source is
the almighty Takyi stream, which has its main source from one of the mountains in Boso.
CHAPTER 4…………………………. ECONOMIC ACTIVITIES IN
BOSO

4.1 FORMS OF OCCUPATION;
Agriculture is the major economic activity in the town in terms of employment and rural income
generation. About 81 percent of the working population in Boso is engaged in this sector, which
constitutes the main source of household income in the town. Follows by the service industry
such as teaching, and technical enterprises like carpentry and shoe making shops constituting the
rest 19 percent of the population in Boso.
There are three (3) prominent types of farming activities in the Boso community. These are
 Livestock farming; Livestock farming is carried out on but on a limited scale
employing only about 8 percent of farmers
 Food; most predominant activity is food cropping which constitute more than 78
percent of the farmers in the town.
 Cash cropping; Cash cropping also employs just about 12 percent of the farming
population.
Boso been an urban community in the Asougyaman district is having a population of 5,110
people.
Land acquisition for farming;
Land acquisition for farming in Boso is done through the contact of family heads, the chief or
private property owners. Meanwhile there is an interesting mode and practise of Land tenancy
agreement for farming. Which are?
 The “abusa” (a practice of land leasing where the owner of the land lease the land
on the condition of acquiring the first produce of the farm whiles the consequent
harvest is retained by the farmer, the one the land is being leased to.)
 In addition, “Abunn” tenancy agreement, which involves division of farm,
produce into two. This type is widespread in Boso.
The size of farm holdings in Boso ranges between 1 and 2.9 acres because of land fragmentation,
which is explained by increasing population and the use of rudimentary implements such as
cutlasses, which discourages large-scale farming.

There are no agricultural extension officers in the town. We have been informed that the ratio
extension officer to a farmer in the district is 1:6000. So one can imagined if Boso would ever
get one.
Storage
Most of the crops are stored using traditional methods, and this is not always efficient. The most
common method of storage is by the use of barns. The lack of storage facilities force farmers to
sell off their produce at very low prices in order to avoid the produce going bad especially so if
there is a bumper harvest.
Source of funding;
The main source of funding for farming activities in the town is from the individuals (farmers)
own savings. There are no financial institutions in the town to give monetary assistance in the
form of credit to farmers.
Energy
the main type of energy utilised in the town is electricity, followed by charcoal fuel/wood, and
Liquefied Petroleum Gas (LPG). Due to the government’s rural electrification project and the
proximity of the District to the Akosombo Hydro-electric Plant the numbers of settlements
enjoying electricity have increased thus benefiting Boso as well. Settlements use electric power
for lighting and to power household appliances. The use of electricity for cooking is uncommon
in Boso.
Charcoal and fuel -wood constitutes the predominant energy source for cooking in Boso. L P gas
constitutes just about 3 percent of energy usage in the town. The cost of LP Gas is quite high and
thus out of reach of most households in the town.
Energy consumption rate of the town
Type of Energy Frequency Percentage
Electricity 45 28
Kerosene 39 24.9
Charcoal/Wood 69 43.7
LP GAS 5 3.4

Source; Author’s Survey, 2012.
4.2 CHALLENGES IMPEDING THOSE OCCUPATIONS
In terms of Agriculture in Boso, the following are the impeding factors;
 The size of farm holdings in Boso ranges between 1 and 2.9 acres because of land
fragmentation, which is explained by increasing population and the use of
rudimentary implements such as cutlasses, which discourages large-scale farming.
 There are no agricultural extension officers in the town. We have been informed
that the ratio extension officer to a farmer in the district is 1:6000. So one can
imagined if Boso would ever get one.
 Most of the crops are stored using traditional methods, and this is not always
efficient. The most common method of storage is by the use of barns. A sizeable
number of farmers also use spraying as a method of preserving their produce. The
lack of storage facilities force farmers to sell off their produce at very low prices
in order to avoid the produce going bad especially so if there is a bumper harvest.
 The main source of funding for farming activities in the town is from the
individuals (farmers) own savings. There are no financial institutions in the town
to give monetary assistance in the form of credit to farmers.
The service sector however in Boso does not have much challenge, yet few still exist;
 Mismanagement of educational resources
 Misdirection of already scarce educational materials
 Misappropriation of funds intended for developing and boosting education in the
community.
 Lack of proper and regular internal supervision on the part of circuit and district
education supervisors.
 In relation to the technical and vocational enterprises in Boso, this enterprise
needs assistance such as;
 Monetary help
 Tools and equipment for effective work.

4.3 TOURIST ATTRACTION SITES IN THE COMMUNITY
Because of its tourism, potential Boso is now under a new sobriquet known as the Evergreen
town. Boso is endowed with the following;
 A huge forest reserve with biodiversity
 Magnificent mountains with varying heights. In fact, with a particular mountain
called Mt. Bram, it was revealed that it is unregistered therefore, its height is
unknown. Frankly speaking, we climbed it ourselves and can attest to its height.
 Naturally carved hills green vegetation’s all over.
 A split rock with the Takyi stream flowing through.
 Dodi Island
All these potential remains undeveloped in the Boso community. We therefore recommend that
strategic development plan on tourism should be adopted to furnish these abandoned sites of
interest in order to make Boso an enviable place for tourism.
CHAPTER 5
5.1 SUMMARY OF RESEARCH FINDINGS
The following are our core research findings in Boso;
SOCIAL & POLITICAL ARRANGEMENT IN BOSO--------
 In relation to the social Institutions and Structures in the Boso community as in terms of
religion, schools, clinics, and traditional authorities, we found that they are all well
demarcated and well established.
THE ENVIRONMENT OF BOSO--------
 In regards to the state of the Natural environment in Boso which comprises of;
vegetation and human activities within the environment (chain-saw operators, bushfires,
etc.), we meticulously identified the still greenish nature of the Boso community which
explains that the community is on a move of not just preserving the natural environment
but also greening it further.

 We also found that a significant amount of the built environment in Boso in terms of
buildings though magnificent was built over twenty-five years ago as enquired from the
town.
The following are also found;
 About 38.2 percent of the houses are terraced/ bricked/ cement built and occupied by
government workers,
 17 percent compound houses inhabited by the ordinary and
 14.4 percent in mud with cemented surfaces and occupied by less privilege in Boso.
 Other structures also exist in Boso that are mostly built of wattle, roofed with thatch,
and inhabited by folks from the hinterland just to fend economically for their livelihood.
 Building materials used in construction are mud, bricks, and Sand-Crete.
 About 32.4 percent of the houses were built with Sand-Crete and 68.6 percent with
bricks or mud. The average number of rooms per house is five with an occupancy rate of
1.3 persons per room. This is due to the high rate of migration to areas like Accra and
other urban centres in the country. Some houses are without occupants especially at
Annum and Boso. These houses are only occupied during festival and important
funerals. Majority of the residential houses have external facilities like water, toilet, and
bathrooms. The qualities of most houses in the town are very poor and are dilapidated
with exposed foundations due to prolonged erosion. Most houses also lack maintenance
and repairs.
Geologically the town is abundant with igneous rocks. Which explains the tendency of the town
to experience natural disasters, such as Earthquake, Landslides, and rock-falls?
Climate wise we found that, annual temperature in Boso reaches a minimum- maximum of 21ºC-
35 ºC respectively, and the annual rainfall figures ranges from 67mm-1130mm.
ECONOMIC ACTIVITIES IN BOSO---------------
We identified that agriculture is the major economic activity in the town and in terms of
employment and rural income, generation agriculture is the base. About 81 percent of the
working population in Boso is engaged in this sector, follows by the service industry such as

teaching, and technical enterprises like carpentry and shoe making shops constituting the rest 19
percent of the population in Boso.
5.2 CONCLUSSIONS/RECOMMENDATIONS
Boso is a town naturally endowed with many resources, yet because of its slow pace of
development; those resources are still lying undeveloped for the past decade. However, if
appropriate and strategic developmental blue prints are well crafted for its development, Boso in
no time will become one of the town in the Asougyaman district with repute.
Primarily social institutions in Boso should be strengthen in order to discharge their social
responsibilities efficiently and accurately.
Educational institutions in Boso are enough to raise the educational status of Boso, however
these institutions need structural reforms like; rehabilitation of classroom blocks, capacity
building such as; accessibility expansion, and academic turnovers in terms of school
performance.
Traditional Authorities, which in itself is an agent of growth, must be involved in the discharge
of developmental works that concerns their communities. They should also be aggregated if there
will be a way of aggregating them into the unit committees of their town in order to also know
the state of development and issues bothering on their community’s development.
Ethnicity however should never cause the community to be on tenterhook, as it poses a threat to
a community’s development when left to divide the town. This is because ethnicity is a powerful
tool for development and can as well result in its ruins. Therefore, it should be encouraged to
continue as it is currently; after all, we are one people with a common fate.
Tourism wise, we therefore recommend that a formidable development plan on tourism should
be adopted to furnish these abandoned sites of interest in order to make Boso an enviable place
for tourism.
Kinship, traditions, customs, festivals, and taboos that are currently practice and enjoyed in Boso
is a tool for unity. Moreover, unity precipitates swift development. As it is said, “Unity is
strength.” Tradition must go on, customs should be streamlined to savour the taste of today,

festivals must be well celebrated to portray their cultural leanings and taboos must be well
idealising to safeguard the community.
The size of farm holdings in Boso ranges between 1 and 2.9 acres because of land fragmentation,
which is explained by increasing population and the use of rudimentary implements such as
cutlasses, which discourages large-scale farming, and there are no agricultural extension officers
in the town. We have been informed that the ratio of extension officer to a farmer in the district
is 1:6000, so one could imagined if Boso would ever get one. Nonetheless, we are pushing forth
this recommendation that an agricultural extension officer be found to oversee activities of
farmers in the town.
Most of the crops are stored using traditional methods, and this is not always efficient. The lack
of proper storage facilities force farmers to sell off their produce at very low prices in order to
avoid the produce from going bad especially so if there is a bumper harvest. Our
recommendation therefore is for either the unit committee or the assembly member to lobby for a
construction of a semi- modern warehouse for proper storage.
Farmers are in dire need of monetary assistance to beef up and boost their farming requirements.
The district assembly is therefore task with the responsibility of providing financial assistance to
these wailing farmers.
Finally, and importantly, the unit committee and the assembly members must be positioned in a
close relationship with the district assembly in order to lobby for developmental works for their
community especially projects in the area of social interventions for the Boso community.
We humbly hope that this report and the recommendation herein stipulated shall in no time be
put to work.

BOSO NEW PRACTICUM REPORT

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