ODWIRA – LARTEH AND AKUAPEM ODWIRA FESTIVAL

by admin | Jul 14, 2017 | Community Events, Members Only News, News & Updates, Training News

LARTEH AND AKUAPEM ODWIRA FESTIVAL

(By Osabarima Nana Asiedu Okoo Ababio III)

Like all traditional festivals in Ghana, Odwira and Ohum festivals of Larteh and Akuapem are a combination of ritual, ceremonial, artistic, and recreational activities which take place in different locations according to defined schedules and forms. The festivals also provide opportunities for the collective renewal of the arts as a form of community experience, or as an expression of group consciousness with a great deal of stress laid on music and dancing in many of the festival events.

Significantly, the festivals are inspired by issues that are partly religious, social and political. They therefore dramatise sacred myths, legends and specific historic episodes such as those which took place in wars, struggle for settlements, or an organised expression of public sentiments like ―AKWANTUKESE. Such expressions of public sentiments are done in a social context through the medium of music.

In Ghana, with Larteh and Akuapem in particular, the festivals provide a unique opportunity for the expression of group solidarity through songs and other activities to remind members of the community of their great past or their relationship with the departed members of the community, eg. OGYASE, YAANOM MAFRE-MAFRE.

Larteh and Akuapem celebrate ODWIRA and OHUM as specific historical episodes in respect of:

ODWIRA – to remember the Great Akantamansu War of 1826. This war was fought by Akuapem and the allied forces of Ga, Efutu, Awutu, and the British,

against the Ashantis.

OHUM – to mark the beginning of harvesting new farm crops, just like the Homowo of the Gas, Ahoboa and Bakatue of the Ahantas, and Aboakyere of the Awutus and Afutus, Kundum of the Fantes, Adaekese of the Ashantis, Hogbotsotso of Anlo (Ewes), Dambaa of the Dagombas, and Appoo of Brong-Ahafo.

OHUM was an ancient traditional festival of the people of Akuapem, particularly the Larteh and Okre people who are Guans. ODWIRA came into being as a result of the Akantamansu War of 1826. The first ever ODWIRA festival of Akuapem and Larteh was celebrated over 190 years ago on 16th October 1826, soon after the Akantamansu War. It is preceded by a period of quiet meditation called ADAEBUTU.

MEANING

Odwira is an Akan word meaning purification—clean, pure, and holy—washing off dirt, impurities and all bad things.

PURPOSE

Two main reasons for the need to clean and purify:

1. Remote Cause.

Before our ancestors came to settle in our present locations, they passed through many difficulties. They fought many wars. They ate many unwholesome and unclean things. They saw and came across many fearful and frightening things. Many of them died during these difficult wars and experiences.

2. Immediate Cause.

The Larteh and Akuapem people fought many wars including the Akwamu War of 1729-30, Awona (Anlo) war of 1735,and the Akantamansu War of 1826.

The Akantamansu War passed through Larteh – Kwaati, and the leader of the Ashantis in that war, Osei Yaw Akoto, was killed. The war was fought from 4th to 11th August 1826. For this reason, all the people of Larteh and Akuapem came together to celebrate the victory and to remember their fallen comrades, and purify themselves.

For these reasons also, the leaders – chiefs, priests called Nnedi, (singular—Adedi) thought it proper for all to come together to clean themselves of all the troubles in their lives, so as to become purified, and also to remember the past, and all the loved ones they have lost, unite as one people, think of the future, and thank God, their gods, and ancestors for their protection and care, and also make merry, hence ODWIRA.

The first Odwira was celebrated on 16th October 1826.

IMPORTANCE

The celebration of Odwira has religious, social, economic and political significance.

1. Religious:
2. During Odwira, the people give thanks to God, and their gods, as well as their ancestors for

the care and protection and help throughout the year.

1. They also offer sacrifices to God, their gods and ancestors for success in their works and

lives.

1. They also feed their ancestors and gods. They believe that the spirits of their ancestors and

the gods are still with them, protecting and helping them to get their needs and becoming

what they are. So they give them part of their food as a share of the celebration feast.

2. Social:
3. It brings all the people together, to show their love and unity as one people, peaceful loving

people, and to strengthen their relationships.

1. Family problems, such as disputes, are settled during this time.
2. Marriages are also contracted during this period.
3. The people make merry and hail their chiefs and leaders.
4. Economic:
5. Funds are raised during this time to embark on viable developmental projects in the

community.

1. Family members also make plans to develop their homes which give beauty to the town as a

whole.

1. Farmers harvest their new crops such as maize and yams for sale.
2. Traditional rulers use the period to launch their mid-crop farming.
3. Political:
4. The people and most sub-chiefs use the period as an opportunity to show their love, loyalty

and support to their chiefs, spiritual leaders and family elders.

1. Family members who died during the year are remembered.
2. Families reorganise themselves, and fill family posts, left vacant by departed elders.

CULTURE

During this period, the youth who are the future leaders, are exposed to their culture. This is mostly done through the display of the regalia of chiefs and queen mothers, cultural dances and rituals such as pouring of libation. The youth get acquainted with these practices and learn from them. For instance:

1. The Odwira Calendar.

The Akan Calendar has 9 months , that is 9 AWUKUDAE to make the year. There are 40 days or six weeks from one Awukudae to the next one.

2. Adaebutu.
3. Meaning:

Adaebutu is a period of quiet meditation. Public activities that create noise, such as funerals,

drumming, shouting, hooting, tooting of car and lorry horns, loud amplifiers, radios, and

whistling are banned for 40 days with effect from the 8th Adae preceeding the 9th Adae.

1. Value of Adaebutu.

The ADAEBUTU custom is to afford the Traditional Authorities and all concerned with the

administration and spiritual life of the State:

• Quiet meditation period to pray to God, the gods and spirits of the ancestors for peace,

love, and unity within the state.

• Take stock of past events and activities and pray for forgiveness in their shortcoming and

sins committed.

(3) Reorganise themselves for the new year.

(4) Pray to God, the gods and spirits of their ancestors for guidance, blessing, protection,

peace, Progress and prosperity in the new year.

(5) Signal the harvesting of new crops, like new yam, maize, etc.

3. Akwasidae Yam Feast

Two weeks after the ADAEBUTU is an AKWASIDAE. On this day, the new yam is introduced    and officially eaten by the chief and his elders. This is known as the Yam Feast. After this day, the ban on carrying or eating new yam in public is lifted. It should be noted that, before the feast, the chief and his elders do not eat the new yam and anyone who wants to bring it from outside into town must hide it in a bag.

ODWIRA SEQUENCE OF EVENTS

1. Odwira Monday: Path Clearing.

This is the Monday before Odwira Awukudae – the 9th Awukudae of the year. All paths leading to the sacred places, like the Royal Mausoleum and Kwaase Stream are cleared. This is to clear the path to enable the ancestors to come home to join in the celebration of Odwira. It is also to help the traditional functionaries to get free access to the sacred places to perform their duties without any troubles and hindrances.

2. Tuesday
3. Ushering in the Odwira.

At midnight, the traditional stool bearers – Nkonguasoafohene and his team – carry the Black

Stools to Kwaase sacred stream to wash and purify them. Their return to town marks the

ushering in of Odwira. A curfew is imposed, and no one must meet or be seen by them.

1. Triumphant Parade of Asokwafo

Soon after the return of Nkonguasoafo, and the official presentation of the Odwira sacred

artefacts to the chief, the Asokwafo – State Drummers, under their leader Asokwahene, also

carry the state drums to the Kwaase sacred stream for purification. Their return marks the

lifting of the ban on all forms of public noise imposed during the Adaebutu, and the curfew

that was imposed on the Monday night.

The Asokwafo return to the Palace, in a triumphant parade through the principal street of the

town, drumming, dancing, singing songs of praise, as they are hailed by people gathered

along the street to welcome them. The parade enters the Palace where the chief and his elders

and the people sit-in-state to welcome them.

1. Lighting the Odwira Perpetual Fire.

In the evening of Tuesday, the chief, elders, and the people meet at the Palace to light the

Odwira Perpetual Fire. The chief provides three logs of firewood, a bottle of kerosene, a box

of matches, one tuber of yam and drinks for this ceremony.

The Nkonguasoafohene, after pouring libation, lights the fire. He cuts three slices of yam and

places them in the fire to cook, one after the other, as he prays for peace, prosperity, wisdom,

unity, love and progress for the chief, his elders, and the state. When the slices are well

cooked, he offers prayers as he smashes them on the ground, one after the other as he prays,

as above.

1. Wakekeeping.

Wake is kept from 8.00pm till early morning in the homes of those who died during the year.

Groups and families move from house to house singing, wailing, with all forms of songs to

express their condolences and sympathy to the bereaved families.

3. Wednesday – Observance of Awukudaekese.

There is libation pouring, mourning and weeping in almost every home in remembrance of dead relatives. The day is marked with drinking, and no serious cooking takes place in many of such

homes. The chief and his elders observe the Adaekese at the Palace, and later move to perform the stool purification ritual at the Stool House. The chief provides a sheep and drinks to the Stool Custodian – Nkonguasoafohene, for the purification, and renews his allegiance to the stool and ancestors.

4. Thursday– Odwira Feast Day.

On this day, fowls, sheep, and goats are slaughtered in almost every home to cook festive meals. The chief and his elders and the people also meet at the Palace for a similar ceremony. He

provides a sheep , food items and drinks for the feast and, after pouring of libation by the Nkonguasoafohene, the food items are handed over to the elderly women in the palace to prepare the festive meals.

The chief, on this day, dines in public with his elders and Court functionaries. Newly installed chiefs and those persons newly elevated swear oath of allegiance to the chief and his elders. The chief also receives homage from all well-wishers.

5. Friday – Durbar Day.

All chiefs serving under the Paramount Chief come to Larteh for the great durbar. They are

carried in palanquins through the principal street of the town to the durbar grounds, with drumming, hailing , dancing, and singing songs of praise. This is a grand day. Every chief appears in his best regalia. They are congratulated by their subjects and well-wishers. The durbar is conducted as per a drawn up programme.

6. Saturday – Family Gathering and Meetings.
7. Early in the morning, families gather to discuss problems in the family and settle them.
8. In the afternoon social groups, associations, and societies meet to discuss welfare matters.
9. Entertainment like dancing, cultural displays, and concerts are held on Saturday night, and

prizes are awarded to winners of organised competitions during the Odwira festival.

7. Sunday.

The chief, his elders and the people attend church services to thank God for His care, blessings and protection during the year. The Krontihene also celebrates his Odwira on this day.

8. Monday – A week after the Path Clearing.

The Aboasehene and the Aboase Division celebrate their Odwira on this day.

9. Wednesday.

This is the 8th day of the Odwira Awukudae. The ancestors who were invited to bless the

Odwira are fed at NSOREM, the Royal Mausoleum, by the chief and his elders. Mashed yam

(oto), plain (white) and some mixed with palm oil, (red) are carried in a procession to the

Royal Mausoleum to feed the ancestors and thank them for their blessing and protection

throughout the year, and pray for the same for the new year.

10. Thursday – Libation Pouring.
11. Early in the morning, families meet to appoint testators and successors to the estate of those

who died and were buried outside Larteh or during the Adaebutu.

1. In the evening, the chief and elders and the people meet at MOGYAWE to pour libation for

all departed souls in the year. Each of the bereaved families provide drinks to the NNADIFO

for this. They are supported by the BANMUHENE and NKONGUASOAFOHENE.

IMPORTANT DATES

The following are some important dates of the Akuapem Odwira and Adaebutu Festivals since 1826.

4th August 1826 – Friday (Fida Fofie). The great Akantamansu War against the Ashantis started.

7th August 1826 – Monday. The Ashanti army in full disarray after being defeated in the

Akantamansu War.

11th August 1826 – Friday. Triumphant return of Akuapem Forces from the Akantamansu War to

Akuapem.

16th August 1826 – Spiritual Consultation on the ODOSU shrine.

23rd August 1826 – Purification ceremonies for the Akuapem State, after the Akantamansu War.

ODWIRA made an annual Akuapem Festival .

6th September 1826 – First ADAEBUTU Festival observed in Akuapem after the Akantamansu

War.

16th to 20th October 1826 – The first ever Akuapem Odwira Festival celebrated.

CHIEFS OF LARTEH AHENEASE SINCE 1685

1. 1730 – 1733 : Nana Asiedu Kese:

Fought the Akwamu War that drove the Akwamus across the Volta. During his

reign, the Akims, led by Safori, settled in Akuapem. Asiedu Kese signed up to

the ABOTAKYI ACCORD of 1733 that created the Akuapem Divisions, of

which he was Benkumhene.

2. 1733 – 1743: Nana Tete Obrentiri.

First Chief of present day Larteh.

3. 1742 – Nana Dade Yirebi
4. 1742 – 1765: Nana Gyau Akropong (Gyau Kwapong)
5. 1765 – 1783: Nana Ntow Abasaa (Ntow Num)
6. 1783 – 1798: Nana Dwirantwi Ampadu
7. 1798 – 1802: Nana Ofei Asiedu Oworae
8. 1802 – Nana Ntow Yirebi (Ntow Kuma, Alias Ntow Amekyi)
9. 1802 – 1818: Nana Akoto Yirifi
10. 1818 – 1820: Nana Akrofi Dade
11. 1820 – 1826: Nana Akrofi Oworae Ababio
12. 1826 – 1830: Nana Asiedu Okoo Ababio I. Fought the Akantamansu War of 1826
13. 1830 – 1851: Nana Akrofi Oworae Ababio II
14. 1854 – 1874: Nana Okanta Ofori I

Entered Kumasi with Governor Glover. Fought the Awona War. The Basel

Mission School established with 12 children supplied by Okanta Ofori I

15. 1874 – 1882: Nana Onyame Ntow-Amoakohene
16. 1882 – 1885: Nana Dade Yirebi
17. 1885 – 1900: Nana Akrofi Oworae II

Supplied 2000 men to fight alongside the Governor’s allied forces in the

Ashanti Expedition of 1896. Was honoured by Queen Victoria with a Medal

with the inscription “King of Larteh”

18. 1900 – 1903: Nana Mante Ababio (Emmanuel Wilson Mantey)
19. 1908 – 1912: Nana Ebenezer Kwame Akrofi (Ayimo)
20. 1912 – 1923: Nana Okanta Ofori II (Agyeman Badu)

Larteh-Mamfe road opened

21. 1923 – 1952: Nana Okanta Ofori III (Moses Kofi Oyirifi)

Larteh-Ayikuma road constructed. Akuapem Kyidom dispute between Larteh

Kubease and Mampong.

22. 1952 – 1959: Nana Okanta Obrentiri II (Okanta Walker)

Larteh/Ayikuma stool lands affairs. Benkum Stool Rotation approved by

Akuapem State Council in 1953 between Obrentiri, Oworae, and Ntow .

23. 1963 – 1978: Nana Okanta Ofori IV (Yaw Gyau Galaway)

Benkum Stool Rotation Order gazetted by Government on 5th September 1969.

24. 1978 – 1992: Nana Akrofi Oworae III (Prof Kwasi Asiedu Akrofi).

New Larteh Clinic and Post Office, Larteh Presby Secondary-Technical

Established.

25. 27 Sep 1993: Osabarima Nana Asiedu Okoo Ababio III (Albert Darko Asamoah)

LARTEH ACCORD signed 8 May 1994. Education Trust Fund instituted. Tree

Planting at Larteh to protect the Environment. Larteh Palace reconstructed.

Larteh Health Centre Nurses Quarters built.

CHIEFS OF LARTEH KUBEASE, PAST TO THE PRESENT

1. Nana Brafo Asiedu
2. Nana Mante Ebiebi
3. Nana Nkpere Asorokye I
4. Nana Agyemfra I
5. Nana Ohene Po
6. Okatakyire Nana Agyemfra II : 1865 – 1910
7. Nana Otu Agyemfra IV : 1911 – 1923
8. Nana George Agyemfra : 1924
9. Nana Asiedu Agyemfra V : 1938 – 2001
10. Okatakyire Nana Kwatei Agyemfra III: 2002 – 2015

GUAN SPEAKING AREAS

FORMER GUAN SPEAKING AREAS

1. Wassa,
2. Sehwi down to the west coast – Present areas of NZEMA and AHANTA
3. Eguafo,
4. Asebu,
5. Fetu near Cape Coast,
6. Agona in Central Region,
7. The Afram Plains and the East Coast from Ningo to Ada, settled by the PKESHI ABORIGINES
8. Sekyere and Kwabre in Asante Tafo
9. Banda District – North-West Brong where the DUMFO remnants are presently settled
10. Parts of Akyem Abuakwa – Tafo and Osiem
11. Fante – including Ajumako, Gomoa, and Assin (areas formerly inhabited by the ETSII.
12. Akuapem – Mamfe, Abotakyi, Mampong, Obosomase, Tutu which are still patrilineal, but now speak Twi.

PRESENT DAY GUAN DISTRIBUTION

1. COASTAL GUANS
2. AWUTU-AMASA
3. GUAN AWUTU (Simpa/Winneba)
4. GUAN AWUTU (Awusu)
5. GUAN AWUTU (Beraku)

1. THE HILL GUAN
2. GWA – LARTEH AHENEASE and KUBEASE
3. GWA – OKRE – ABIRIW, DAWU, AWUKUGUA, ADUKROM, APIREDE, ASESEESO, ABONSE
4. TWI SPEAKING GUANS – MAMFE, ABOTAKYI, MAMPONG, TUTU, OBOSOMASE

III. MID-VOLTA BASIN GUAN

1. GWA – ANUM, BOSO, DODI, TOSEN, NANYO
2. GWA – ANUM/ASIKUMA, NKWAKUBIW
3. GWA – NKAMI
4. GWA – AJADE

1. GUAN IN VOLTA REGION
2. GUAN NKONYA – AHENKRO, WURUPONG, NCHUMURU, KADJEBI, TEPO, NTUMDA, BUMBULLA,
3. GUAN LIKPE – BAKPALE, MATE, BALA, TANKPA, BAKWA
4. GUAN LOLOBI
5. GUAN AKPAFU
6. GUAN SANTROKOFI
7. BUEM – KUDJE, OKAJAKROM, BANKO, JASIKAN
8. GUAN ADELE – TUTUKPENE, KACHIEBI, CHIASO, KOROTAN, DADIEASE
9. GUAN ATWODE – SHIARE, ABEREWANKO, KYIRINGA
10. GUAN KRACHI – DIVISION OF TWOBOASE, DENTEWLA, NCHUNYAE, OBONSEBEWIA KONOG, KACHEPA, SANWAKYI, KEANAE

1. GUAN SETTLEMENTS IN VOLTA AND NORTHERN REGIONS
2. GUAN NCHUMURU – DIVISIONS OF BANDA, SUNGAL, CHENKI, CHAECHAE, KPANTEN

1. GUAN IN EASTERN BRONG AHAFO
2. GUAN YEJI – KADUE, KAKYIMPO, KPEKPA, KYEREPO (Migrated from LARTEH)
3. GUAN PRANG
4. DWAN

1. GUAN SETTLEMENTS IN VOLTA AND NORTHERN REGIONS
2. GUAN NCHUMURU – DIVISIONS OF BANDA, SUNGAL, CHENKI, CHAECHAE, KPANTEN

1. GUAN IN EASTERN BRONG AHAFO
2. GUAN YEJI – KADUE, KAKYIMPO, KPEKPA, KYEREPO (Migrated from LARTEH)
3. GUAN PRANG
4. DWAN

VII GUAN IN WESTERN BRONG

1. DUMPO IN BANDA

VIII. GONJA – DIVISIONS OF DAMANGO, SALAGA, BOLE, WASIPE, KASAWGU, TULUWE

1. GUAN IN TOGO
2. SAMERE – Migrated from the SALAGA region
3. ANYANGA TOWNS OF DIGINA, AGBANDI, OUFUILI, PAGALA, BLITTA (Claim to have migrated from LARTEH and NKONYA in GHANA

1. GUAN IN CENTRAL BENIN (DAHOMEY)
2. GBEDE
3. OKOMFO (Claim migrant origin from BAJAMESO, north-west KRACHI in GHANA

1. GUAN IN COTE D’IVOIRE (IVORY COAST)
2. BAULE (Migrated from present day Ashanti Region, when the ASANTE first arrived in 1660s)

MIGRANTS FROM LARTEH

1. Nawuri
2. Krachi
3. Yeji (Kakyimpo, Kadue, Kpekpa, Yajawu )
4. Prang
5. Nkonya Ahenkro
6. Nkonya Wurupong
7. Dwan
8. Nkami
9. Kyerepo are migrants from APIREDE

LANGUAGE SIMILARITIES

______________________________________________________________________________

ENGLISH     GONJA     LARTEH     OKERE     BOSO/ANUM    AWUTU     NCHUMURU

______________________________________________________________________________

Above            Esoso        Osonso         Sunso         Sonso                    Sonso           Susu

Air                 Afu            Efu               Efu             Efu                        Efu               Afui

Arrange         Lone               Lele              Lole           Lole                      Yeyee           Lone

Ashes            Nseno        Nso               Nso            Nso                       Nsoo             Nso

Boil               Dane         Danke            Danke        Bange                   Naka            Dena

Call               Tere          Tere               Tere           Tere                      Tede             Tere

Carry             Sulo          Sole               Sole            Sole                     Sorom           Sulo

Dance            Kya           Kya               Kya            Kya                                            Kya

Laughter       Emusu       Mmase          Mmase       Emase                  Monse           Emose

Open             Buwi      Funkyi/Bukyi   Funkyi       Bukyi                   Funkyi           Buni

Salt               Mfor          Mfera             Mfare        Mfale                                         Mfoli

Water            Nchu         Ntsu               Ntsu           Ntsu                      Ntsu             Nchu

______________________________________________________________________________

NUMBERS

______________________________________________________________________________

ENGLISH    GONJA      LARTEH    OKRE   BOSO/ANUM    AWUTU     NCHUMURU

______________________________________________________________________________

1                     Eku             Eko (Ko)      Eku              Ako                 Ko            Ko

2                     Anyo           Nyo              Nyo             Nyo                 Nyo          Enyo

3                     Asa              Sa                 Sa                Sa                    Esa           Esa

4                     Ana             Nne               Ne               Ene                  Ena           Ena

5                     Anu             Nu                Ni                 Eni                  Enu           Inuu

6                     Ase              Sie                Sie               Esie                 Esha          Isiye

7                     Ashunu        Suno             Suno            Suno               Eshino       Isunoo

8                     Abunwa       Twi               Twi              Twi                 Etwe         Iburuwa

9                     Ekpan          Kpono          Kpono          Kpono             Epano       Ekpan

References: 1.Osabarima Nana Assiedu Okoo Ababio III –

(a) History of the Akuapem Guans.

(b)Larteh and Akuapem Odwira Festival

2.   Palmer Ofori-Nyarko – Larteh, A Star of the Guans.
3. Eva Meyerowitz – The Larteh Guans.

A BRIEF HISTORY OF LARTEH GUANS

by admin | Jul 3, 2017 | Community Events, Members Only News, News & Updates, Training News

Much of what we know of the Guans today has come down to us through archaeological research, language studies, and oral tradition. The word Guan refers to a group of distinct family of languages spoken by about 6% of Ghana’s population. Yet archaeological evidence suggests that the Guans are the undisputed aborigines of Ghana. The Guans were already settled in their villages, from the north to the coast, long before all the other tribal groups arrived in Ghana.

According to Guan speakers, they were originally savannah dwellers who lived in settlements in the semi-forest savannah areas, north of Ghana. Their ancestors had, however, long lived in central and coastal Ghana between 1500 BC and 500 BC. Booming trade in the commercial centre of Kumbi Saleh in the Ghana empire , between 750 AD and 1000 AD, had attracted them to move from their forest areas into the savannah fringes of northern Ghana, and to as far north as the present day Mossi region in Burkina Faso, to sell gold, pottery, and spices.

But, then, the Ghana empire began to crumble. It was attacked by Berber invaders from the Mediterranean north. The vassal states of the empire, to the south and east, also started to rebel against the ruling dynasty from the tenth century. At the same time, the region began to experience long spells of drought, and the Sahara desert began to expand southwards. It was time for the Guans to return to their ancestral homes, and by about 1000 AD they started to return southwards to NCHUMBURULAND.

For about two hundred years, the Guans enjoyed relative peace in NCHUMBURULAND, in the region of the confluence of the Black and While Volta rivers in present day Northern Ghana. However, from about 1300AD the Mossis, Dagombas and other northern tribal groups started migrating into northern Ghana, and established MAMPRUGU, DAGBON, and NANUM states to the east and south-east.

In about the 1550s, also, Mande warriors from the Songhay Empire invaded Nchumburuland. They were attracted there by the trade in gold. After conquering the land, they established the GONJA state which they extended well into BONO in present day Brong-Ahafo region in 1595. Between 1623 and 1666, the Gonjas took Daboya, and other important towns and villages including the market centre of SALAGA. The Gonja rulers came to speak the language of the Guans.

By this time, many Guan groups had already started migrating again southwards, setting up settlements along the Volta gorge. Others passed through the forest regions (now Asante) to the central and west coasts. The Larteh Guans migrated through Nigeria and Benin before arriving on the coast of now Ghana. But many Guan groups still remained at Nchumburu and in the AFRAM plains.

About this time, too, another group of Guans had established the powerful Kingdom of ATAARA OFINAM (1500-1701) in the AFRAM plains. Ataara Ofinam stretched as far west as to ADANSE. To the North-West, the Kingdom shared boundaries with BONOMANSO, and ended in the south on the west side of the Volta. The Capital , SENSEMANSO (Sremanso) was located at the site of present day ATIMPOKU.

The AKANS found the land inhabited when they emerged from ADANSE and ASUMEGYA in the 1600s. Tafo, near Kumasi, was even acclaimed to be an aboriginal Guan town up to the 1800s. However, after seven years of continuous attacks the AKANS of ADANSE finally broke up the Ataara Ofinam Kingdom and drove its King and people from the AFRAM Plains, across the Volta, to ATWODE, AKPAFU, LOLOBI, SANTRO-KOFI, BUEM NYAGBO, TAFI, AKPOSO, LOGBA, KPANDO ABANU, BUEM, NCHUMURU, and OKRE.

All this while, the coastal Guans had already settled in their towns and villages. A Dutch map of the Gold Coast, dated 25th December 1629, mentions the people of ABOERA, BONOE, EQUEA, and LATEBI.

Nana Kojo Gyan, Chief of Breman and Kyidomhene of EGUAFO Traditional Area proudly claims: ―we are Guans. We the Guans were the first people to migrate to the coastal area. Because we are Guans, the people call us EGUAFO.

Also, the people of APIREDE trace their origin to a place near BOLE in Gonja, from where they moved to CHAKOLI (near Nanjuro) in the present day NCHUMURULAND, and then to the AFRAM plains, the BIRIM basin, and to the foothills of the Akuapem mountains.

Again, according to the founding ancestor of BOSO, Obeng Kwatia, and the caretakers of the fetish Letsu, the BOSO people came from Eastern Gonja. The nuclear ANUM society also settled in the area of MAMPONG, Asante during their southward migration. The NKONYA ancestors claim they migrated from the north and, passing through KPEMBE (Salaga) and the vicinity of Atebubu, they first settled on the west coast near CAPE COAST.

Similarly, the LARTEH Guans, trekking in family groups, first left their ancestral home in NCHUMBURULAND and migrated south-eastwards through Benin and settled at SENYA, DOMFOE, EBIA, SEKETE, ENKPU (in Benin), before arriving at ALA west of the Volta estuary , and KONYON near the SHAI Hills.

The long trek through the region has been captured in this beautiful state lyrics:

Then all shout together – ―AKOKO MIAW‖

According to Eva Meyerowitz (pages 77-78), the Larteh Guans, then known as LA or GABONI reached the Gold Coast from Benin and settled near the KPESHI aborigines. They founded LA-DOKU and LA BADI. Later, after the GAWO and GA MASHI had joined them, a dispute over the ritual sacrifice of a Larteh man to a Ga god developed between the GA and the LA people . The LA or Larteh groups broke away and settled on the present day Akuapem mountains.

One of the Larteh groups, the AHENEASE group, led by FIANKO ADEYITE, a LA-BONI chief founded their thirty villages at OSAESO, in the basin of the river OSAE near the present day AMANFU (Emenfu) on the Akuapem hills. A second group, the KUBEASE group, led by OKREME GYAMKPO, priest of the fetish TSAO settled briefly at APONNUA before settling at OMANKO (Oman Biako), the present day AMANFU.

The Ahenease group of thirty villages comprised the following family groups or Clans:

1. AGYADUADE (EGYEDEDE)
2. EKUMIDE                                                           〉            Originally known as Ewurede Menti.
3. ATSOTSEDE OR ADUADE                                                The original royal group

(Atsoeasamakwate Ade)

1. DADE – Obrentri’s Father Dade’s Quarters     〉            Incorporated into
2. OKAASE – Settlers under the Akane Tree                      Ewurede Menti
3. ANWEAWEABOSO – Settlers on the sand stone
4. When OBRENTRI was enstooled, he resided at GYADU NKANSA’S Palace at

AGYADUADE. Later the three families (1,2,&3) built him a new Palace at

DADEBRONTE. His Drummers and Palanquin bearers were also settled at

OKAASE and ANWEAWEABOSO. Later DADE, OKAASE, and

ANWEAWEABOSO were incorporated into AWUREDE OMANTI (Ewurede Menti).

4. ATSEKPEDE – Ahosepebea (a place of comfort)
5. AKAA AKAODE
6. AKOBADE
7. ABANKWA BRONTE
8. ABEGYEDE AHIANKODE
9. NKANSADE
10. AGYEBIDE – Gyebi’s people—has Akropong linkage
11. ASOKYEDE – Asoe (resting) place
12. AGYIMADE
13. AGYENKPEDE – (AGYANKPODE) (Adikanfo – firstlings)
14. ADOMFODE
15. ASUMKPEDE
16. AKREMEDE
17. ADABIDE (ADABIRI) – TOTOASE
18. ADABIDE (ADABIRI) – OBIRIASE (OBIRI god’s people)
19. ADABIDE (ADABIRI) AKWAMUDE (Akwamu people)
20. ASODE KPOMKPO (Big Market Place)
21. ASODE AKOTE BRONTE (Akote’s Clan)
22. AGYAKODE (AGYAEKODE) – Those who have stopped fighting
23. ABEGYEDE – Moved from KPENE Hill
24. ASEKUDE
25. ANIMKODE (ANINKORE) (Animkokofo– Fair Faced)
26. ANYADEDE (ANYADUDE) – Onyadu’s people
27. ABUDWODE (Abodwowbea – Peaceful Place)
28. ASODE MENTIASE—Claim connection with Asante OYOKO Royalty
29. MENTIASE
30. ALENKEBISO
31. AKOBIDE (Ako obi de mu) This was originally part of EKUMIDE. Lack of space compelled some to settle in other’s quarters i.e. between ADABIDE AND AKREMEDE.

The KUBEASE clans consisted of:

1. AGYAMKPODE
2. AMANSODE
3. ABIADE
4. TETE-NYO ADABIDE (ADABIRI)
5. ASODE
6. AGYIMANSO
7. AHYIANKODE
8. ASENTEDE
9. KPANA, OTIKPIRI
10. APAMSUSU
11. AHIMSO
12. AKREMEDE AKITIBI
13. ABODE
14. AKANTSANE
15. AKEEDE (AKAADE)
16. AKREMEDE

While in their new settlements, the HILL GUANS were often attacked and terrorised by the AKWAMUS. Their settlements did not offer them any protection against the frequent attacks. The Larteh Guans, therefore, decided to move to a more secure location.

The final migration to the present AKONO HILL site was led by the hunters KUMI BREDU of ATSOTSEDE, OKPAW LARTE of AGYAMKPODE and ODOSU of AMANSODE of Kubease.

Another source of oral tradition claims that the Kubease people were the first to locate the present site on the AKONO HILL, and called the AHENEASE group to come over. Because of this, the Ahenease people refer to the Kubease people as ANTRE ESE (those who called)

By the end of the 17th century (1690s), the Guan migration had come to an end, and the HILL GUANS had settled in their towns and villages along what is now known as the AKUAPEM RIDGE. The Guan settlements were:

BEREKUSO

ATWEASIN

AHWEREASE

OBOSOMASE

TUTU

MAMPONG

ABOTAKYI

AMANOKROM

MAMFE

LARTEH (OSAESO & AMAMFU)

ABIRIW

DAWU

AWUKUGUA

ADUKROM

APIREDE

ASESEESO

ABONSE

Elsewhere, powerful states were fighting to control commercial centres and trading routes between the coast and the hinterland. Dutch and English merchants were buying gold and slaves in exchange for fire arms, gun powder and fabrics.

THE AKWAMU WAR & THE ABOTAKYI ACCORD

By about 1677, the most powerful state in Southern Ghana was AKWAMU. Other established states included the FANTES and GOMOA to the west of ACCRA; AKYEM ABUAKWA and AKYEM KOTOKU to the west of AKWAMU. The Hill Guans were east of AKWAMU, and the GAs occupied the southern coast. Farther north in central Ghana was the ASANTE Kingdom, controlling the trade route to the north.

The Akwamus, then settling around Asamankese and Nyanawase, gave much trouble to the Gas and the hill Guan dwellers. The atrocities of Oteng Agyare and Oteng Abransamadu, nephews of the Akwamuhene, by using the cleavage between the breasts of young women as targets for gun practice and fun shooting, infuriated both the Gas and the Guans.

In 1729, the Gas and the Hill Guans revolted against the Akwamus but were defeated. They retreated and reorganised themselves. The Hill Guans decided to get help from AKYEM ABUAKWA, and a delegation comprising royal linguists was sent to the Okyehene, OFORI PANIN, for military assistance. The delegation comprised:

1. Okyeame Aye Kissi of Gyakiti
2. Okyeame Kwabena Yobo of Obosomase
3. Okyeame Awuku Tia of Awukugua
4. Okyeame Dwirasa of Awukugua
5. Okyeame Ayisi of Apirede
6. Opanin Yaw Date of Obosomase
7. Chief Mante of Larteh Kubease

The Okyehene agreed and despatched his nephew SAFORI and a contingent of the AKYEM army to assist the Hill Guans. The planned rebellion was joined in by the EFUTUS, the KOTOKUS and the GAS to form a large army that routed the Akwamus in 1730, near their capital NSAKYE, and drove them across the Volta to their present location in the Afram Plains.

After the defeat of the Akwamus, the Hill Guans entered into an agreement, the ABOTAKYI ACCORD, with Safori at Abotakyi, in 1733. The Accord resolved to make Safori Overlord of the new battle group, EKUW APEM, and to continue to lead the new state in war. Safori became Akuapem Omanhene, with his capital originally at AMAMPROBI but relocated later at AKROPONG.

The ABOTAKYI ACCORD contained a time-frame condition to Safori’s leadership. According to the Accord, the AKYEM suzerainty would come to an end when a large stone which was ritually buried at Akropong would germinate, literally meaning ―become exposed.

Safori quickly re-organised the new battle group, with NKRUKEN (ABURI) as Advance Guard (ADONTEN). LARTEH commanded the Left Flank Hill Guans (BENKUM) whilst ADUKROM, leading the KYEREPONS, commanded the Right Flank (NIFA). The AKUAPEM state was thereby created, with AKROPONG as its capital.

EVOLUTION OF THE AHENEASE CHIEFTAINCY

All the three Ahenease Royal families, NTOW, OWORAE, and OYIRIFI, trace their ancestry to visitors to the State of Larteh.

THE NTOW ROYAL FAMILY

Gyadu Nkansa, the Larteh Chief, is said to have met and made friends with NTOW ABASAA, chief of SADWUMASE during a hunting expedition. Ntow’s indisposed wife died after drinking a herbal concoction. When he was accused of her murder, he fled into the forest. The fetish priest at ADADIENTAM exonerated him and advised that he should be reinstated before he cursed them. But Ntow would not go back. Later, some of his dedicated subjects joined him at his new settlement they called ASIAKWA (Yede asi no kwa—he has wrongly been accused). Asiakwa, now, is a town in the Akim Abuakwa District.

Ntow Abasaa refused to return to Sadwumase to be reinstated chief, despite several appeals from his people. Under pressure, he left Asiakwa and sought refuge with his old friend, Gyadu Nkansa at Larteh. The Larteh elders of Egyedude, Ekumide, and Atsokyede agreed to let Ntow stay at Larteh, and his friend, Gyadu Nkansa, made him his State Drummer. He was eventually assimilated into the Royal family, and took his turn on the royal lineage to the Stool.

The incident is preserved in the following ASAFO Company War Song:

LEADER                                                                              RESPONSE

ABRADE OO                                                                       HOO

ABRADE OO                                                                       HOO

OHOHO O, OMANNI O, YEMPAW BI OO

ASIAKWA PATAPAA, NA MOBEYE NO DEN NI O     YEBEYE SE, YEBEYE NI, YEBEYE

SE NEA OBIARA YE O O

YAANOM WAYAA, WAYA EE,

YENIM KO O

YENNIM ADWANE O, GYASE O

The Royal House of NTOW, therefore, have their roots from Asiakwa, Akyem Abuakwa.

THE OWORAE ROYAL FAMILY

The Larteh Chief, ASIEDU KESE (Kpomkpo) is said to have given audience to a hunter, OFEI, who had arrived from NKRUKEN (ABURI) with scratches and bruises all over his body. Ofei hailed from ADAMROBE and traded in venison up to NYANAWASE. He had incurred the displeasure of his QUEEN and fled to Larteh to seek refuge from ASIEDU KESE.

The scratches on his body had resulted from his struggles through the bush during his escape, thereby earning him the nickname OWORAE (wrestler). His request for refuge was granted, and Asiedu Kese made him a palanquin carrier. After a while he was assimilated into the royal family, and consequently took his turn on the royal lineage to the Larteh Stool.

THE OBRENTRI ROYAL FAMILY

An ADANSI native, called OBRENTRI, came to Larteh with his barren wife to consult the fetish DADE. That was before the Akyem ascendancy to the Akuapem throne. The consultation was successful, and a son was born to the couple. They named him DADE, after the fetish.

DADE married AMENE, ASIEDU KESE’S niece. Their son was named OBRENTRI, after the boy’s Adansi grandfather. On Asiedu Kese’s death the royal lineage to the stool was exhausted, and OBRENTRI, the closest to the stool at that time, was proposed and enstooled Chief. Obrentri’s enstoolment had an added advantage because he was well versed in the TWI language that was considered an asset, to facilitate communication with the new AKYEM overlords.