by the end of the decade, further exacerbating tensions within Tema itself and between the Tema-born Ga and the government.91 As Du Sautoy contends, these “newcomers” established illegal housing units and shacks that would ultimately have to be removed. Moreover, they also constituted a new population, which did not have clear rights to the compensation programs offered by the government and would thus eventually have to be relocated.92
It was not until 1959 that the CPP completed the resettlement of Tema, much later than anticipated and, finally, only largely via the threat of force. In the end, even the most adamant resisters of relocation took up homes in Tema Manhean. As Kotey (who was born in the old town but grew up in Tema Manhean) recounted, the government’s decision to resort to force offered even the most virulent protesters little choice but to retreat. According to him, “they planned to stay, but when the Caterpillar [bulldozers] came, the machine began breaking the houses before they [the protesters] could run to the town here” and attempt to claim one of the new homes.93 Another longtime Tema resident, Seth Laryea Tettey, recalled the emotions of the move. “So 1952, they prepared to settle the indigenes, our fathers and mothers, from that side [between the lagoons] to this side [Tema Manhean], and so finally in 1959, we were relocated here.” For a people who in his estimation had lived in the area for “four or five hundred years,” such a move was not an easy one. “When you go,” he exclaimed, “you want to come back.”94 Meanwhile, priests and families undertook the complicated work of extricating the community from the land. This included attempts to identify graves, the undertaking of an elaborate ceremony presided over by the high priest of Sakum⊃ to dissolve the community’s “great oath not to move,” and the unveiling of additional ceremonies aimed at appeasing the gods of the lagoons as well as the ancestors and other spirits.95
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