Ghanaian musician and entrepreneur MzBel has opened up about the personal and professional setbacks she says followed her decision to publicly identify with the National Democratic Congress (NDC).

According to the musician, her decision to openly campaign for and defend the NDC resulted in the loss of fans, performances and business opportunities, particularly from individuals associated with the New Patriotic Party (NPP).

Speaking in an interview with Kafui Dey, MzBel said she previously enjoyed support from people across the political divide before making her political affiliation public.

She explained that once she became more vocal about her support for the NDC, some of her NPP-affiliated followers stopped supporting her.

“Before I came out fully as an NDC member, showed my face as an NDC member, I had followers and fans from NPP. But then I boldly came out and started talking for my party. So automatically I’ll lose all those people,” she said.

MzBel further disclosed that she was excluded from some events she had regularly performed at because the organisers were connected to the NPP.

She said the situation became more difficult when the NPP returned to power, as she lost several business deals she had previously benefited from.

“I was blacklisted from some events that I used to get every year. They were organised by NPP people. And even when NPP came to power, I lost a lot of their deals,” she stated.

The musician also recounted an occasion when she was taken off the programme of an event just days before she was scheduled to perform.

According to her, organisers told her that the decision was linked to the political identity of the event’s guest of honour.

“I remember there was a show at Mervyn Peak I was supposed to perform. A few days before the show, they called me and said their guest of honour is one big NDC woman, an NPP woman. And because of her, they had to take me off the show,” she recounted.

MzBel said her political stance also affected some international performances, claiming that organisers sometimes cancelled her appearances after she had already helped publicise the events.

She said such experiences made her believe that she could have avoided many of the setbacks if she had chosen not to publicly declare her political allegiance.

“Not just that, even shows outside Ghana. They will cancel me later after I’ve posted the flyer. So if I didn’t come out to say that I am NDC, defending my party and all of that, I would have been doing well,” she said.

Beyond losing professional opportunities, MzBel said her political involvement also affected her relationship with sections of the public and even some members of the party she supported.

“I lost half of my fans. I lost half of my fan base. And the party I followed too, well, it didn’t do me any good,” she stated.

She also alleged that she faced hostility from some people within the NDC, including verbal abuse, social media attacks and threats of physical violence.

“People in the party physically and verbally attacked me, insulted me, called me out on social media, threatened to beat me and all of that,” she disclosed.

Explaining why she became passionate about the NDC in the first place, MzBel traced her political connection to her upbringing in Jamestown and her admiration for the late former President Jerry John Rawlings.

She said her environment and the influence of Rawlings played a major role in shaping her political identity.

“It was Rawlings and Jamestown. It’s all about Rawlings and NDC. It became like a religion for us,” she said.

However, MzBel now says she has moved away from partisan politics and does not intend to identify herself with either of Ghana’s two major political parties.

She described her experience as a lesson that has changed her perspective on political affiliation.

“It’s not even about the party, but it’s a lesson I was supposed to learn. And I have learned that lesson,” she stated.

MzBel ultimately declared that she now sees herself simply as a Ghanaian rather than as a supporter of either the NDC or NPP.

“I’m not NDC. I’m not NPP. I’m not. I’m nothing. I’m just a Ghanaian. And I decide whether I want to vote or not,” she said.

Dancehall star Shatta Wale has sparked an online debate after a tense moment with Jomoro MP Dorsca Affo-Toffey interrupted his performance at the 2026 NkrumahFest.

The incident, captured in a viral video, occurred when the lawmaker approached the musician on stage and attempted to speak with him while he was performing.

Shatta Wale, who appeared unhappy with the interruption, paused his performance to question why public officials should be disturbed while working in their offices, arguing that he also deserved the opportunity to carry out his duties without interference.

Addressing the MP, the musician stressed that performing on stage was his job and that he expected the same respect people extended to ministers and other government officials.

“I can’t disturb you ministers, especially when you are working in your various offices. I am f***ing working in my office. I am working,” he said.

The musician subsequently turned to Affo-Toffey and asked her to explain what she had wanted to tell him.

“So you were telling me something; what were you saying?” he asked after pausing his set.

In response, the MP explained that her intention was to express appreciation to the Member of Parliament for Ellembele, Armah-Kofi Buah, for organising the event.

“I just want to appreciate Hon. Armah-Kofi Buah for organising this massive programme for the Nzema land. Every year, it gets better, and we are praying that next year it will get better,” she said.

Shatta Wale was later seen apologising to Affo-Toffey before allowing her to speak.

The exchange has since divided social media users, with some defending the musician’s reaction and others criticising his approach towards the lawmaker, describing it as disrespectful.

The video continues to generate discussion about the interaction between performers and public officials during live events.

By Angel No Lie | KPD Online | September 22, 2026 | Entertainment News

British singer-songwriter Ed Sheeran delivered an emotional apology to fans during his first concert since the controversy surrounding rapper Macklemore‘s removal from the Loop Tour, admitting he had made “mistakes” while navigating one of the most turbulent weeks of his career.

Performing solo at Lincoln Financial Field in Philadelphia, Sheeran opened the show with a heartfelt speech before launching into his set, acknowledging the difficult decisions made behind the scenes and expressing regret over disappointing fans.

“I’ve had to take and make difficult decisions, and I am making mistakes, and I’m so, so sorry,” Sheeran told the crowd.

Jun 03, 2023: Ed Sheeran / Khalid / DYLAN at Lincoln Financial Field Philadelphia, Pennsylvania, United States | Concert Archives

A Tour Thrown Into Turmoil

The controversy began earlier this month after Macklemore made pro-Palestinian remarks during his opening performance on Sheeran’s Loop Tour. According to Sheeran, several upcoming venues threatened to cancel scheduled concerts unless Macklemore was removed, leading promoter Messina Touring Group to make the decision to drop the rapper from the lineup.

Sheeran has maintained that the removal was not his personal decision, saying he attempted to mediate the situation while honoring commitments to fans and tour staff.

The fallout intensified when multiple supporting acts, including Finneas and Lukas Graham, withdrew from the tour in solidarity with Macklemore.

2010s Rocker Shares the Heartfelt Reason Behind His Old-School Lifestyle – Parade

Sheeran Speaks on Gaza

While reiterating that he never intended to become “an activist musician,” Sheeran said recent events compelled him to address the humanitarian crisis in Gaza.

He condemned both the October 7, 2023 Hamas attacks in Israel and the ongoing suffering of civilians in Gaza, describing the situation there as “catastrophic,” “unjustifiable,” and “disproportionate.”

“This is a humanitarian issue, and I cannot hide how I feel about it anymore,” he said.

The singer also expressed concern about venues influencing artistic content, saying he was troubled by the idea that performances should require approval from venue owners.

Ed Sheeran Tickets – Concert Tour Dates – AXS AU

Lincoln Financial Field Seating Chart Concert Ed Sheeran | Cabinets Matttroy

Ed Sheeran shouts out Eagles, delights crowd during sold-out show at the Linc

Ed Sheeran shouts out Eagles, delights crowd during sold-out show at the Linc

Fans Respond With Support

Despite widespread online criticism and calls for protests, more than 50,000 fans attended the Philadelphia concert, with many applauding Sheeran’s decision to continue performing.

During the show, Sheeran admitted he had been uncertain how audiences would react after days of intense public scrutiny but thanked concertgoers for showing up and keeping the concert a welcoming space for people with differing views.

Ed Sheeran Tickets – Concert Tour Dates – AXS AU

Ed Sheeran Past Tour Date Gallery Page

Ed Sheeran +–=÷x Tour — Matt Jones

What Happens Next?

The Loop Tour is continuing with revised production arrangements after the departure of its supporting acts and members of Sheeran’s backing band. New musicians have joined the tour as Sheeran moves forward with upcoming North and South American dates.

The episode has sparked broader debate within the music industry over artistic freedom, corporate influence on live performances, and the challenges artists face when political issues intersect with entertainment.

Ras Caleb Appiah-Levi has mounted a passionate defence of Ghana’s global contribution, arguing that the country has produced significant achievements in politics, peacekeeping, culture, spirituality and youth development despite persistent negative perceptions about the nation.

In a statement titled “Can’t Anything Good Come Out of Ghana?”, the Founder and Executive President of PanAfrica-Ghana and Ambassador for the Global Peace Ambassadors Awards (GPAA) drew on the biblical question asked by Nathanael about Nazareth to challenge what he described as an ignorant perception that little good comes from Ghana.

Appiah-Levi, who identifies himself as the son of Cofie Essah Appiah of Boso-Gua, said his response to the question was an emphatic yes. A thousand times yes!

According to Appiah-Levi, one of Ghana’s greatest contributions to the world was its attainment of independence on March 6, 1957.

He credited Osagyefo Dr Kwame Nkrumah’s leadership with giving practical expression to African independence and Pan-Africanism.

Nkrumah declared Ghana free from British colonial rule in his historic independence address, stating that “Ghana, your beloved country is free forever.” Historical records also document his broader argument that Ghana’s independence was tied to the liberation of the African continent.

Appiah-Levi argued that Ghana’s independence became an important symbol for other African countries pursuing freedom from colonial rule.

He cited countries including Nigeria, Kenya and Zambia as part of the wider African independence movement that followed Ghana’s breakthrough.

For him, Ghana’s historical importance extends beyond its own borders because the country demonstrated that Africans could take responsibility for managing their own affairs.

Ghana became independent on March 6, 1957, becoming the first sub-Saharan African country to achieve independence from colonial rule.

Appiah-Levi also highlighted Ghana’s role in international peacebuilding.

He mentioned former United Nations Secretary-General Kofi Annan, a Ghanaian who became one of the country’s most prominent figures on the international stage, as well as Ghanaian soldiers who have participated in peacekeeping operations in different parts of the world.

He referenced Ghanaian participation in peacekeeping efforts in countries including Lebanon, the Democratic Republic of Congo and Liberia.

Beyond military peacekeeping, Appiah-Levi said Ghana had established itself as a welcoming country through initiatives such as the Year of Return and Beyond the Return, which sought to strengthen connections between Ghana and people of African descent in the diaspora.

“While others build walls, Ghana builds doors,” he wrote, portraying the country as a place where Africans in the diaspora can reconnect with the continent.

Appiah-Levi further pointed to Ghana’s cultural heritage as another area in which he believes the country has made an important contribution to the world.

He referenced traditional dances including Adowa, Kete and Agbadza, alongside Ghanaian musical traditions such as highlife and hiplife.

He also mentioned Kente and Fugu, describing them as important expressions of Ghanaian identity and heritage.

The PanAfrica-Ghana founder said his pride in Ghanaian culture was reflected in his own appearance at an ambassadorial honour, where he wore traditional Ghanaian cloth.

He also highlighted Ghana’s natural resources and agricultural products, particularly cocoa and gold, linking them to the country’s historical identity as the Gold Coast.

In making his case for Ghana’s intellectual contribution, Appiah-Levi cited Ghanaian scholar and educator J.E. Kwegyir Aggrey, recalling his famous analogy about the need for both black and white keys to create harmony.

For Appiah-Levi, the quotation reflects the importance of diversity, cooperation and the complementary contributions of different peoples.

He also connected Ghana’s cultural heritage to traditional spirituality, herbal practices and reverence for ancestors.

Describing his own spiritual philosophy as “SUULIYAH — Peace beyond understanding,” he said Ghana’s spiritual traditions form part of the country’s contribution to humanity.

Appiah-Levi said Ghana’s achievements should not only be measured through its history.

He pointed to the country’s young people as evidence that positive developments continue to emerge from Ghana.

According to him, young Ghanaians are working as inventors, coders, farmers and musicians and are increasingly creating opportunities rather than waiting for handouts.

He said PanAfrica-Ghana believes in the potential of the youth because, in his view, Ghana’s contribution to the world belongs not only to the past but also to the future.

“I see the good every day at Chesterfield Close,” he stated, arguing that the creativity and determination of young Ghanaians should be recognised.

Responding directly to those who question whether anything good can come from Ghana, Appiah-Levi urged them to look beyond negative narratives and experience the country’s history, culture and people for themselves.

He adapted the biblical response to Nathanael by saying: “Come and see.”

He invited people to see the Volta River, experience the hospitality of Boso-Gua and witness international peace-related activities in Accra.

He also pointed to the National Theatre, saying the venue would host the Global Peace Ambassadors gathering on December 23, 2026.

According to him, the event’s choice of Accra rather than international cities such as Geneva or New York reinforces his belief that Ghana can serve as a home for global peace initiatives.

Appiah-Levi concluded his reflection with a strong affirmation of Ghanaian identity and the country’s place in Africa.

He described Ghana as the Black Star, the hope of Africa, and Zion, insisting that the country should not be viewed as a mistake but as a message to the world.

“Everything good can come out of Ghana, because Ghana is good,” he stated.

He ended with the message:

“SUULIYAH — ONE LOVE, ONE FAMILY, ONE GHANA, ONE AFRICA!”

The statement was signed by Ras Caleb Appiah-Levi, Founder and Executive President of PanAfrica-Ghana and Ambassador for the Global Peace Ambassadors Awards (GPAA), Accra, September 2026.

His reflection comes as Ghana continues to commemorate the legacy of Nkrumah and the country’s Pan-African role. On September 21, 2026, Ghanaians and Pan-Africanists also commemorated Nkrumah’s 117th birthday, with speakers stressing the need to study and apply his development ideas rather than treating his legacy merely as a subject of celebration.

Ghanaian-American filmmaker Leila Jewel Djansi has challenged wealthy African churches to reconsider how they use their financial resources, arguing that more investment should go into hospitals, schools, medical research and rehabilitation centres.

In a lengthy Facebook post, Djansi questioned why many Africans turn to prayer, religious donations and so-called seed offerings when faced with serious health conditions, yet travel outside the continent when they require advanced medical treatment.

She used the late Nigerian televangelist TB Joshua as an example, noting that he was reportedly flown to Turkey by air ambulance after suffering a stroke, even as some stroke patients were seeking healing at his church.

Djansi said she had no problem with prayer or religious practices and acknowledged that such activities could help Christians maintain a strong prayer life.

However, she argued that faith should not replace the development of strong healthcare systems.

According to her, the situation surrounding stroke treatment in Ghana illustrates the problem. She referred to a dedicated stroke unit with 15 beds, clarifying that the facility had 15 beds rather than 24, and recalled her sister’s experience there.

She suggested that while Africans devote enormous amounts of time to prayer, there is comparatively less attention to developing the medical infrastructure needed to treat the conditions they pray about.

Djansi then turned her attention to cancer treatment and the number of Africans who travel to countries such as India for specialised medical care.

She pointed out the apparent contradiction in the practice, noting that some Christians who strongly reject other religions still willingly travel to countries where those religions are practised to seek life-saving medical treatment.

She mentioned religious figures and symbols associated with Hinduism and Buddhism, including Shiva, Kali, Krishna and Buddha, and asked why people who may regard those faiths as wrong would nevertheless place their lives in the hands of medical institutions established in such societies.

Her argument, she said, was not simply about ordinary hospitals.

She highlighted research hospitals, medical schools, cancer treatment centres, laboratories and specialist facilities capable of performing complex procedures, including heart, liver and bone-marrow transplants.

Djansi questioned why African societies have struggled to establish comparable institutions on a scale that can significantly reduce the need for patients to travel abroad.

“How did people whose theology we condemn build institutions whose medicine we trust with our lives?” she asked.

Drawing comparisons with the United States, Djansi noted that churches, religious orders and other faith-based organisations have historically played roles in establishing hospitals and schools, while governments provided regulation and oversight.

She therefore questioned why African churches with substantial financial resources could not pursue similar projects.

According to her, wealthy churches could invest in hospitals, train doctors and nurses, establish laboratories, support medical research and create rehabilitation facilities for people recovering from strokes and other debilitating conditions.

She argued that such projects would create a legacy that could continue benefiting communities long after the founders and current leaders of the churches are gone.

Djansi questioned the emphasis some churches place on constructing huge chapels, hotels and Bible schools when other pressing social needs remain.

She argued that religious institutions could consider directing some of their resources towards children’s cancer research, healthcare infrastructure and other projects that directly improve people’s lives.

Despite her criticism, Djansi made it clear that she was not arguing against religious institutions or prayer.

She praised the contributions of churches such as the Catholic and Seventh-day Adventist denominations to education and healthcare.

She recalled visiting an Adventist hospital in Simi Valley while scouting a location for a film and noticing a chapel inside the facility.

For her, the presence of the chapel represented an important balance between spirituality and medical care.

She also recalled the Catholic chapel at the Korle Bu Teaching Hospital, where a priest would reportedly visit the wards around 4 p.m. to pray with patients.

Djansi said she had personally shed many tears in that chapel, emphasising that faith and modern healthcare do not necessarily have to be competing ideas.

Djansi stressed that she was not calling on Christians to stop praying or giving money to their churches.

Instead, she urged believers to demand that their contributions produce tangible and lasting benefits for society.

She argued that money described as a seed could be channelled into building hospitals, laboratories and schools, training healthcare professionals, supporting medical research and establishing rehabilitation centres for stroke survivors.

In her view, such institutions would continue serving communities long after the individuals who collected the donations were no longer around.

She also suggested that healthcare, education and social welfare could themselves become powerful expressions of Christian values and service to humanity.

Djansi referenced Matthew 25:35–40 in making the case that caring for people in need can be considered an important part of Christian responsibility.

She also referred to Acts 17:24 while questioning the continued emphasis on massive religious buildings.

Djansi also cited figures concerning medical tourism in India, stating that more than 644,000 foreign visitors travelled there for medical purposes in 2024.

She further made a claim about the reported $2.3 million cost of cancer treatment for a person she referred to as “Aba” in the United States, saying the treatment was covered through insurance associated with a faith-based Baptist corporation.

Using humour and sarcasm, she questioned the logic of asking people to contribute “cancer seed” to religious leaders while depending on expensive medical systems developed and funded elsewhere when serious illness strikes.

She also joked that the medical professionals caring for patients abroad may themselves come from backgrounds or communities that some conservative Christians disapprove of.

Djansi ended her post with a humorous reference to Jesus and the biblical trumpet, before returning to the central message of her argument.

Her final question was aimed at Africans who travel abroad for specialised healthcare: what does it say about African societies when they trust the expertise of doctors and medical institutions abroad but have not invested enough in building similar systems at home?

“That Indian Dr. treating your dad? That’s his god,” she wrote, using the statement to reinforce her broader argument about the relationship between religious beliefs, healthcare investment and the practical institutions people rely on when their lives are at stake.

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