Cultures at Crossroads: A Conversation with Carla Bassi about Her Time in Ghana

In early July 2024, I was fortunate to have a fascinating conversation with Carla Bassi at a senior’s residence in Meggen, where she lives together with her husband Bruno. I gained valuable insights into her experiences and the importance of cultural exchange during her stay in Ghana from January 1971 to December 1978. After their time in Abetifi, Bruno served as a pastor for 25 years in Meggen, followed by another 20 years of retirement near Lucerne. As Bruno was unfortunately not feeling well, it was Carla who graciously shared their memories with me.

The Journey to Ghana

The Bassi’s’ journey began in 1967 with their marriage. Initially a mechanical engineer, Bruno Bassi was encouraged by Rev. Jacques Rossel, the then president of the Basel Mission (BM), to pursue theological studies. Carla Bassi (starting as an accountant in an office) completed her studies in pedagogy/psychology in 1968 and spoke of their “Africa dreams” since their time as scout’s trainers, which prompted them to contact the BM. Soon after, two mission opportunities were available: one in the Tema industrial mission and one at the Lay Training Centre in Abetifi.

As the mission prescribes, the Bassis had to spend two preparatory years in a parish in Switzerland before their departure to Ghana to practice Christian theology and teaching — as Carla Bassi explained, this meant “to get to know theological practices in their own home country”. Additionally, they attended preparatory courses in Basel and Birmingham covering cultural history, English, and basic handicraft skills. Carla emphasized that the approach of these courses was based on observing local practices rather than imposing Western methods: “See how it is done there” instead of “This is how we do it” – and then combine the two ways.

Time in Ghana

Upon arriving in Ghana 1971, the Bassis started working at the Ramseyer Lay Training Centre (now Institute) in Abetifi. Carla recounted that Bruno Bassi was the first white employee under Isaac Frempong, the first Ghanaian leader of the Centre and later Moderator of the Presbyterian Church of Ghana. Up to 1970, the Centre had been headed by European pastors. By then, Carla Bassi recounted, the job description “missionary” had turned into “fraternal worker.” The term “fraternal worker” reflects a shift from the colonial mission, where Europeans were called to “bring” the Christian faith through conversion and education, to a more dialogical approach of mutual exchange, as Carla Bassi explained: “Since the countries and the churches had become independent, it had changed into a dialog-way of interchange, learning and teaching from mutual understanding.”

Bruno Bassi brought his technical expertise to upgrade the Centre’s facilities. He introduced new Christian thought and Indigenous Christianity into the program for teaching lay preachers, teacher catechists, and coaching different church groups and associations. Carla Bassi explained that Indigenous Christianity was “not about introducing a new, foreign faith but bringing Christian teachings into dialogue, emphasizing syncretism.” These “new” methods, as she further elaborated, included innovative teaching approaches for lay groups, catechists, evangelists, and church associations, focusing on visual aids such as screen prints, “village cinemas”, and role play with local materials. This approach aimed to move away from “imported” imagery and foster the development of an “African Christianity” rooted in local context and culture.

Carla Bassi described her role primarily as that of a “pastor’s wife.” She took care of family cohesion and occasionally offered advice as a teacher. As she explained, the wives of theological fraternal workers typically had no special role and were often not even asked about their profession; they were simply known as “Mama,” the pastor’s wife, and mother of their children. One particularly moving anecdote Carla shared from her time in Ghana occurred during the birth of her son in 1972, amidst political unrest. At the time of the military coup following the transition from Nkrumah to Busia, and then from Busia to Acheampong, Carla found herself in the hospital beside a Ghanaian woman who remarked that Europeans had it easy because, in a dangerous situation, they could leave, especially since it was not common for European women to stay in Ghana to give birth. Carla responded, “Yes, but I am here and staying,” sharing life, hope, and experience.

Abetifi “Mission-House” (Photo Bruno Bassi)
Abetifi “Mission-House” (Photo Bruno Bassi)

Cultural Exchange

Carla emphasized that cultural exchange was at the heart of their mission. For that, learning the local language, Twi, was essential – opening the view into the rich traditional life and philosophy and helping to understand the wisdom of proverbs and symbols. Collaborating with local pastors and promoting indigenous theology were of great importance. She also shared her experiences visiting the market with other local women, which helped her gain deeper insights into Ghanaian culture. It was essential for her to realize that missionaries were not just employees but that their work was about a mutual exchange of knowledge and culture.

The Bassis’ experiences in Ghana profoundly shaped their lives and the communities they worked with. One notable example is the book Cultures at Crossroads, co-written by Bruno Bassi and Isaac Frempong. This work is a testament to their collaborative efforts and the deep bond they formed with the local community. Even after Isaac Frempong’s passing, the relationship between the Bassi family and the Frempong family has continued, extending to their children.

Bruno Bassi and Isaac Frempong drafting their book Cultures at Crossroads (Photo Carla Bassi, 1977)
Bruno Bassi and Isaac Frempong drafting their book Cultures at Crossroads (Photo Carla Bassi, 1977)

Thirteen years after the Bassi family had left Ghana they returned to Abetifi to give their three children the chance to “refresh their memories where they have lived their first years”, a visit that underscored their lasting connection to the community. Carla, who has a great fondness for proverbs, shared a notable example that reflected her experiences. “Obi mfa ne nsa benkum nkyere n’agya amamfo” (One does not point to the ruins of one’s father’s house with one’s left hand), which means one should not belittle one’s people or despise their culture. Using the left hand to point at something symbolized something unworthy, minor, negligible, “dirty”, or “bad”. Carla concluded, “What a proud affirmation of one’s roots”.

When asked about her own roots, Carla reflected, “It really shows how proud the people of Ghana are of their tradition (and roots), which should be kept in mind when ‘digging deeper’ in history—beyond colonialism.” She continued, “As for my own roots, I grew up in two ‘cultures’: both Swiss, but bilingual and bicultural—Italian (native) and German (training). Maybe that made me ‘sensitive’ to approaching and exploring other cultures.”

The Bassis’ influence on the Ramseyer Institute is evident in many ways. In 1999, during the centenary celebration of the Abetifi seminars, a building was named Bruno Bassi Hall in his honour. Additionally, a memorial plaque on the grounds of the Ramseyer Institute lists all the missionaries who served from 1876 to 1975, including the Bassi’s. This plaque is a lasting tribute to their contributions and the mutual exchange of culture and knowledge they fostered.

On the occasion of Kofi Frempong’s visit to the Bassi family in 1985, a church member from Meggen asked him what Rev. Bassi had brought and taught the people in Ghana. Rev. Frempong responded with broad laughter: “You better ask him what he learned in Africa.” Carla also recalled a more humorous incident during the visit when another church member, speaking in private, asked whether they had bought Kofi the new European suit he was wearing. In response, Carla teasingly asked, “Did you think that before leaving Ghana, our friend was wearing a grass skirt?”

This anecdote not only illustrates the humor that can lighten cross-cultural interactions but also highlights the underlying assumptions and perceptions that can arise, sometimes unconsciously, in these exchanges. Carla Bassi’s reflections throughout our conversation reveal that the Bassi family’s time in Ghana was not just about bringing knowledge or skills but about engaging in an ongoing process of learning, adaptation, and meaningful connection. Her stories suggest that navigating the intersection of cultures is a continuous journey, filled with moments of warmth and humor yet underscored by the complexities and challenges that come with differing perspectives.

Personal Reflection

Hearing Carla Bassi’s experiences was incredibly enriching, especially her optimistic view of cultural exchange and the friendships she and her family built in Ghana. Her stories emphasized that this exchange was not merely an external directive but a true partnership, grounded in mutual respect and collaboration. As she put it, “it was mainly a Frempong and Bassi thing,” highlighting the close relationship and cooperative work with local leaders like Isaac Frempong.

Carla further elaborated that, by the time the Bassi’s arrived, Ghana had been independent since 1956, and the Presbyterian Church of Ghana (PCG) had also gained autonomy. “It was the PCG, not the Basel Mission, that requested ‘fraternal workers’ through the later Evangelical Mission in Solidarity (EMS),” she explained. This shift redefined the mission’s nature – it was no longer about sending missionaries but responding to a local request for collaboration. Frempong, for example, had even taken courses in Europe, including at lay training institutions in Switzerland, which shaped his vision for intercultural exchange in Ghana.

This development leads me to contemplate the future of such projects. Can missionary work be morally justified if the focus is on cultural exchange? Or do inherent power imbalances persist as a problem? These are crucial questions that warrant further consideration. It is essential to continue analyzing how we respect cultural differences and conduct ourselves in intercultural settings. Reflecting on my values and beliefs, I find myself grappling with whether genuine equality can be attained in such engagements. Even with the best intentions, subtle dynamics that perpetuate old hierarchies and power imbalances may be at play. This leads to the question of how we can ensure that the voices and autonomy of local communities are genuinely prioritized and respected.

Additionally, it is worth considering how these programs can adapt to address the immediate needs and the long-term aspirations of the communities they aim to assist. Another aspect to contemplate is the role of individuals within these organizations. How can one reconcile personal convictions with the broader goals of such initiatives?

Carla Bassi’s narrative reminds me that human connections are central to intercultural exchange, but they also require careful consideration to avoid reproducing hierarchies. Her experiences in Ghana highlight both the potential and the challenges of cross-cultural engagement, urging us to critically examine “fraternal and development work” in today’s global context.

Portrait Catharina Deeg
About the author:Catharina Deeg

I am pursuing a Master’s degree in African Studies at the University of Basel. My interest in Africa extends beyond academia, and I am intrigued by the prospect of exploring the continent from an interdisciplinary and transdisciplinary perspective. When I am not studying, I enjoy travelling and discovering new places. In addition to my academic and personal pursuits, I am actively involved in animal welfare initiatives.