For older Asante men and women born before and during the colonial era, birthdays used to be celebrated on a distinct day of the week based on the Asante calendar. The Asante calendar has 9 cycles of 42 days(“adaduanan”) which constitutes a year(“afe”) of 378 days. Time was reckoned by the adaduanan, yet as emphasized by Konadu (2012), the most fundamental unit of time was and is the day (“εda”) and its periodicity. However, the era of colonization and tremendous social changes has led to a hybrid situation where young Asantes conform birthday celebrations to the Gregorian calendar, yet it is interesting to note that some older Asante folks continue to celebrate their birthdays along the Asante (Akan) calendar to this day. This illuminates conceptual and practical ambiguities for birthday celebrations in modern Ashanti and the world. This study argues that colonialism and its associated westernization interrupted ‘birthdays’ in place of ‘birthdates’. As argued by McCaskie (1980), “the history of pre-colonial Africa has largely been written to conform to the calendrical rhythms of an imposed European chronology.” In line with the Asante calendar, older Asante folks celebrate the day of the calendar they were born and not the date of birth as widespread in contemporary times. For instance, an old person recounts that he was born on a bank holiday which was the first Monday of August in that year, as such his birthday is celebrated yearly on the first Monday of August regardless of whether the day is 1st, 3rd, 5th or 10th August. This emphasis suggests that the term ‘birthdate’ has little place among older Asantes as against the term ‘birthday’(“awoda”). This critique western notions of birthday celebrations via the Gregorian calendar which although apply the same term ‘birthdays’ but in effect celebrate ‘birthdates’ (example, 26th June 1991). In Asante culture, this is reinforced by the fact that, the day of birth comes with an automatic (soul) name (“kra din”) before a child is named by his father. This study merges history, cultural anthropology and the sociology of celebrations to provide detailed scholarly account of how birthdays are celebrated by older Ashantis in the face of two calendars in contemporary times and how that relates with the rest of the world, especially the West in conceptual and practical terms. This is done through oral traditions, in-depth interviews and documentary sources.