SHORT HISTORY OF ADANSI
SHORT HISTORY OF ADANSI EDUBIASE
and the ORIGIN OF OYOKO CLAN
Writing the history of Edubiase Stool one must have recourse to Abedwin (a village one: mile west of Akrokerri) the ancestral home of Oyoko clan.
Abedwim was founded in the fifteenth century under a large sized Kusia tree near a marble-like flat rock of about eighteen inches wide known as “Abohyenbuo” rocky white stone. This makes the Abedwimhene the head of the Oyoko clan who lives at Kusiaase (under the Kusia tree) ne Abohyenbouho (and near Abohyenbuo). This gives the Oyoko clan appellation “Oyoko Abohyen.
Aberewa Yieyie the mother of Oyoko clan had seven female issues whose progeny grew into so many groups, nobles and chieftains who multiplied abundantly and moved for habitations elsewhere by reasons of dispute, over population, adventure in search for large areas as well as through marriage and warfare.
The Nobles of the Kwaman (now Kumasi) Kokofu and Kenyasi who were brothers left Abedwim and settled at Asantemanso, so named after them which when they subsequently became great nations before they left to settle at their respective places.
Juaben left and first settled at Aduampong near Senfi and again left for Asantemanso from where Nana Ampoben Afera moved with part of his people to Kokofu Adwoso. After several sojourns they finally founded Juaben. Nsuta left to settle at Nsuta (now in Obuasi which was then non-existent) and afterwards moved to a place near Asanso (Sanso) and thence to Ayiduase and to the present Nsuta.
Other chieftains namely: Kuntenase, Nsuta, Asamang, Asonkori, Ntonso, Mamponteng, Adjumakasi, Juaso, Obogu, Asaman now the present Assin Kwame Ata, Tarkwa-Achiase, Akyim Batabi, Aduasa and others too numerous to mention, left and settled elsewhere. After the migration from Asantemanso to Juaben, Pempanago and her son Tutu Akoto left Juaben with their followers and settled at several places including Asumegya before Otumfuo Asantehene gave them a land in the forest of Oil Palm trees (Mekwaim) now Bekwai. The Sefwihene, Abiri Moro’s ancestors lived at Abedwim and left with his people to a place presently known as Ahafo for adventure. Abirimoro was later conquered by the Asantehene and ran away to settle at Sefwi. Others were Kwahu Pepease and Akuapim Manfe who left by means of marriage. Wassa Kwaben and Wasa Heman were captured by Wasahene Ntiful Asare whose story shall be explained in the course of this history.
A royal from Abedwim Stool called Akora Bayim otherwise known as Antoatwa had reigned as Kokofuhene before. Various members of the Oyoko clan who left Abedwim have periodically returned to pay customary respects to their ancestral home by offering drinks, sheep and money to the Abohyenbuo (Abohyen rock) and the Abedwimhene. In the reign of Nana Wae Aduasare Kuma, (Abedwimhene) Nana Oti Akenten of Kwaman who had no sister attached to his stool first approached his brother Nana Gyeemi then Kokofuhene to give him a female to be attached to his stool to continue his dynasty. The Kokofuhene replied that Nana Oti Akenten must not worry for “Oyoko ye Atoaa Ekam Nnam” (Oyoko clan like the fruit of Atoa Tree has no mark of it) meaning actually that he, Gyeemi would succeed to his dynasty in addition to that of Kokofu whilst Nana Oti Akenten had no nephew.
Disappointed Nana Oti Akenten approached his brother Kenyasihene with the same request but the Kenyasihene also put Nana Oti Akenten in suspense for eight days without reply.
Nana Oti Akenten therefore approached Nana Wae Aduasare Abedwimhene for a royal female lady, for, he said, after all, we all originated from Abedwim.
The Abedwimhene acceded to his request and offered him his sister Bosoma Nsia on the following conditions:-
- That Nana Wae Adu Asare blessed the sister that her descendants shall never be extinct and if in any circumstance the contrary be the case he should come back to Abedwim for one and not to Kokofu nor Kenyase.
- That Nana Wae Adu Asare foresaw that in future his progeny shall be a powerful Kingdom which shall merge the whole of Ashanti and that Abedwimhene and his successors in office must always be regarded by Kwamanhene as his uncle and all respects and high regard should be accorded him.
- That in view of the above, the Abedwimhene or his successors in office shall on greeting the future Asantehene neither loose his sandals nor lower his shoulder cloth.
- That no sword of his executioners or executioner’s sword shall touch the body of any royal person from Abedwim at all time notwithstanding the magnitude of his or her offence or crime.
Nana Oti Akenteng readily accepted the above conditions with thanks. He offered a live sheep to do so adding that no amount of gold or silver could compensate for the royalty of a member of Oyoko clan. When afterwards, Nana Oti Akenten was threatened with no female royal but Manu Kutusii, he brought her to Abedwim to be spiritually cared for and prayers in the form of:-
“Nanan Bosoma Nsia ase nnhyeda” (The progeny of Nana Bosoma Nsia must never extinct) was always offered to the stool.
She stayed there for eighty days and returned with blessings which have increased her offspring up to this day. That form of prayer is now one of features of supplications still in vogue at Abedwim and Edubiase on ceremonial or festive days.
It was then felt that to remember Nana Bosoma Nsiah’s name the next female royal to be born to Edubiase Stool must be named after her. Such a child was born in the following week and was so named.
Kumasi was informed of such happy news which was received with royal pleasure. Precious gifts with maids were dispatched to Edubiase by the Asantehene to serve the new name and royal. She grew so beautifully in stature but puffy and despotic in character because she was so much pampered and adored for her name and royalty. People feared of her high temper and pomposity, until Nana Adu Bobi the Krontihene of Kokofu came to Edubiase and readily asked his hand in marriage which she accepted.
Her female servants were afraid to accompany her to Kokofu on her wedding but her husband provided as many maids as possible to serve her needs.
It happened that the Kokofu Krontihene Adu Bobi had an affair with one of the maids who then conceived.
Unaware of any reaction from her mistress the poor maid reported her condition to Nana Bosoma Nsia, Nana was maddened and furious to hear such a situation coming as it did from a poor maid servant that she is truck the girl on the chest with the (Atope) a sharpened knife from the wounds of it she died instantly.
The whole of Kokofu rose up in rage against such heinous murder and arraigned Nana Bosoma Nsia before Otumfuo Kwaku Dua’s court demanding instant justice.
Otumfuo Nana Kwaku Duah I remembered one of the conditions his ancestors accepted from the Abedwimhene and gave her in marriage to the Anantahene who therefore became the brother-in-law and “Adamfo” to the Edubiasehene. On the death of Nana Appiah Dankwa Anantahene Nana Bosoma Nsia was widowed with other wives of the deceased. She was singularly cared for with the provision of (ntuntum) sweet palm wine, liver soup and other nourishment in her confinement but she would take nothing to them but kept on weeping all the time. The situation gave misgivings among the Royal groups.
In reply to an enquiry of her such attitude, she replied that she was so much aggrieved that on the death of her husband he could not be provided with a victim (Akyire) to accompany her husband to the ghost land. Out of one of her rivals: the beloved wife of the deceased was beheaded immediately before Bosoma Nsia would eat or drink. This episode caused wide sensation but was admired in royal circles in that it has become a part of funeral wailing dirges’ in Ashanti of a true deceased member of Oyoko Clan “Bosoma Nsia Nana Okunafuo a Osu pere Akyere”. (A progeny of Bosoma Nsia, a widow who cries for a victim).
DISCOVERY OF PALM WINE
In the reign of Nana Akora Frampong Abedwimhene Palm wine was discovered. Chiefs of old were mostly hunters in his such expedition he was accompanied by his hunting dog called Boasare to forest of oil palm trees where elephants ere abound.
The beasts used to draw up the tops of such palm trees and sucked the juice coming from the stumps. One of such trees felled down and the dog licked the juice for its sweetness and became intoxicated. When he returned home his abnormal behavior alarmed his people and he was considered getting “mad”.
After few hours he also gained his normalcy. By accident, a fire which dropped from his smoke pipe on the felled palm tree burnt the source of the palm tree burnt the source of the palm tree which produced the juice. The smoke colored it. He dressed the color from the source of production with his knife and the juice flowed profusely which he enjoyed very much resulting in his increased “madness” waned in the evening.
The people of Abedwim therefore felled down more of the oil palm trees and dressed them in like manner which continuously produced more juice for their enjoyment especially when “Fired” and redressed. The said meaning “ensa da” which gave the name to the juice as “ensa”(Never Finish) this is the discovery of palm wine “Nsafufuo”. Consequently anybody who drank the palm wine began to sing a song and that gave the name Abedwim (Palm Wine song). Two remarkable episodes in Nana Frampong’s reign were:-
One discovery of palm wine Nana Akora Frampong invited his brother-in-law then Akrokerrihene Nana Anti Kyei to such drink party. Accompanied by one page (Ahenkwaa), he Akrokerrihene, honored the invitation. He drank more of the palm wine for its sweetness and taste and was thus fully intoxicated.
Inspite of the advice by the Abedwimhene to stay a while, the Akrokerrihene left away. On his way home he attended nature’s call and instead of using the usual stick to clean himself, he mistakenly and in such abnormal mood used his Sharp knife (Atope), which cut, so deeply into his buttock causing such a fatal wound from which he died almost immediately.
The page (Ahenkwaa) ran to inform the people of Akrokerri of the incidence who in their frenzy assumed that their chief was assassinated by the Abedwim people. Without any warning Akrokerri people attacked Abedwim with full arms and forced them to run away before they could consolidate their position to fight back in vain until they were conquered.
SIGNIFICANT AND MEANING OF ATUMPAN APPELATION
The other episode was the historical event of Tweneboah Kodua of Kumawu who gave himself up for ritual sacrifice to establish the Ashanti Kingdom. Tweneboah Kodua was the most beloved son of the Wae Adu Asare Abedwimhene. When this incident happened just as he had returned to Abedwim after the Akrokerri tragedy he felt so deeply aggrieved by such event that he went into great mourning for forty days and cut two Atumpan drums to sound preludes in consolation of his father Nana Wae Adu Asare (Abedwimhene) as follows:
“Konkon Tengteng, Mfewa Kofi (the first drummer) Atwene Apoma no, Odomankoma Kyerema ma wo damirifa!! Damirifa!! Damirifa!!
Akora Frampong damirifa!! Peperanipa gyegyeregye Due!! Due!! Due!! Due!!
Tweneboah Kodua brempong Damirifa Due!! Due!! Due!!
Konkon, Konkon, Teng Teng, Mfeewa Kofi who is tipped by drum Odomankoma Drummer consoles with you. Akora Frampong
Brempong be consoled!! Consoled!! Damirifa!! Damirifa!! Damirifa!!
due Due!! Due!! Tweneboa Kodua Brempong Damirifa Due!! Due!! Damirifa
MIGRATION TO EDUBIASE WITH POLITICAL AUTHORITY
In the course of time Nana Oduro Panni, a nephew of the Abedwimhene warned his uncle and succeeded in taking from Abedwim the “Abonyendwa. The white Stool of Oyoko clan which signifies the political authority of Abedwim and settled at Edubiase on a land he purchased from the Dompoasehene Nana Tabiri Agyei for twenty preguan (mpredwan aduonu) the land forms part of the historical “Adansimanso”. The capital of ancient Awurade Basa. Adansimanso is now a part of Edubiase Stool lands.
Abedwimhene became a subservient to that of the Oduro Panin stool of Edubiase but remained and still remains the Head of Oyoko Clan. Before then Nana Wae Aduasare married a royal of Akrokerri called Afrah with whom he had a daughter called Ntiriwa Bensa and a son called Abu, who subsequently became. Queenmother and Akrokerrihene respectfully. When Ntriwaa Bensa attained the age of puberty. Nana Wae Aduasare permitted the Akrokerrihene, his brother-in-law to search for gold pebbles in a stream called “Ema mpo” now known as Hweaseambo near Obuasi Nsuta with which to adorn his daughter in her pubertical ceremony (Bragoro).
Obuasi lands had then been given to Abedwimhene by Nana Osei Tutu Asantehene for the bravery the latter exhibited in the Denkyira war when the whole Adansi of including the Akrokerrihene had ran away to Akyem.
It is worthy of note that the present Akrokerrihemaa is named after Ntiriwaa Bensa.
On the demise of Nana Oduro Pain I, he was succeeded by his wise, diplomatic and affluent nephew Assiama Guahyia I, whose wealth, benevolence and good administration became distinctive. When gold ornaments were rare and few chiefs were entitled to wear them in those days, he wore a string of gold nuggets around his waist or silk (Danta) waist band or underwear which earned him the appellation of “Oguahyia”
Hence the Edubiase stool was named after these two illustrious founders as “Oduro ne Guahyia Stool”.
In the reign of Nana Assiama Guahyia I there was serious strained relationship between the Asantehene and the Wassahene Ntifo Asare.
He promised his nephew the Asantehene to bring the Wassahene Nana Ntifo Asare to Kumasi for the purpose of promoting strong diplomacy between them.
The chiefs of city states of Adansi grew apprehensive of Nana Assiama’s involvement in such a delicate task and warned him accordingly. Heedless to such warning Nana Assiama Guahyia pursued his self-imposed mission so assiduously and within three months he shuttled between Kumasi and Benso and was thus able to convince the Wassahene of his safety and happy welcome at Kumasi.
The Wassahene therefore proceeded to Kumasi with only 400 men as body guards and was made to stay at Kaasi a suburb of Kumasi waiting for a durbar of reception by the Asanteman. Nana Assiama Guahyia was thus very much enthused with his exploits so far and moved daily between Kumasi and Kaasi for three weeks. He was stopped from visiting the Wassahene after such time. Such undue delay gave the Wassahene serious misgivings. More so with failure of Nana Edubiasehene’s stopped visit.
In the night, a secret information on a fee reported to Wassahene a plan of the Asantehene to capture and behead him before daybreak. This event was epitomized by the saying “Ntifo nni ho a Nsamanfo wo ho” (literary meaning if Ntifo is not there the ghosts are there). The Wassahene and his men took flight the same hour and passing through Abedwim, Tarkwa and Kwaman areas (near Abedwim) and Akrokerri he captured their stool royals, male and female and took them away.
Abedwim royals were settled at Wasa Kwabeng, Akrokerri Royals were settled at Wassa Hemang and those from Tarkwa were settled at a place named Tarkwa in Wassa after their town. By such betrayal of trust Nana Assiama Guahyia I, became utterly disappointed and disillusioned and cut a State Horn to sound “Adansi Moanoa!! Adansi Moanoa! Meaning literally, “Adansi your word, catastrophe would not have happened to him. If he had listened to the warning woeful situation compelled Nana Edubiashene to sever his political connection with Kumasi and voluntarily joined the Adansi state. By virtue of his royal relationship with the Golden Stool the Adansi made him the head of Nifa Wing (Nifahene) of Adansi.
In spite of her attachment to Adansi State the Edubiase stools has been and continue to remain royal to the Golden Stool. Nana Boadu Kwame I Edubiashene and his men fought so gallantly in the Gyaman war for the Golden Stool.
After the conquest of Adinkra the Gyamanhene, his body could not be traced. Apaw his son was tortured before he identified that the body of his father was hidden under a heap of dead soldiers under a strong armed guard.
Notwithstanding the tight security around the dead body of Adinkrah Gyamanhene, Nana Boadu Kwame I, offered to bring the head of King Adinkra as a trophy to the Asantehene. He succeeded in so doing at a great loss of his men and of course with a fatal gunshot in his laps.
He was carried in a hammock with his trophy on his side which he accordingly presented to Asantehene and on leaving for Edubiase he died at Aduam near Kokofu eight miles from Old Edubiase.
He was given a State Burial befitting a hero. Otumfuo was represented by the Kokofuhene, the Anantahene and the predecessor of Kyiame Kwaako (Kyiame Banahene’s ancestor).
In 1896 when King Prempeh I, was being taken to Elmina Nana Edubiasehene on account of blood relationship accompanied and stayed with him in Elmina castle. The King therefore gave to his uncle Nana Kwaku Asante the Palanquin in which he was carried from Kumasi to Elmina before he was removed to Sierra Leone.
The Palanquin was kept at Edubiase and was used only once by Nana Assiama Yaw II, Edubiasehene in 1924 under the permission of the same Nana Prempeh I during his welcome durbar. It was lately sent to the Ashanti Cultural Centre.
It is worthy of note that neither Nana Kwaku Asante who was destooled in 1901 and died in 1921 nor Nana Assiama Yaw II his successor who was also destooled in 1933 did not wear any cloth in public except Kuntunkuni ( Mourning Cloth) because of the absence of our King from the Golden Stool.
Nana Assiama Yaw II was so free in giving to the poor members of Kumasi royal family whenever he went to Kumasi and strongly opposed Nana Kwabena Fori, Adansihene when he harassed Barimah Kwame Kyiretwie who later became the Asantehene and Barimah Owusu Ansah who were said to have assaulted Nana Kwabena Fori’s daughter during their stay with Oheneba Kofi Nti (Mensah Bonsu) at Akrokerri from 1918 to 1921.
Barima Owusu Ansah frequently visited Edubiase and Abedwim on festive and other days. When the Adansi’s returned from Assin, Edubiasehene Nana Kwaku Asante who stayed at Asamang (now New Edubiase) was forced by Nana Kwabena Fori to move to Old Edubiase which forms common boundaries with the Bekwai fearing that the Bekwai people who have blood relationship with Edubiase stool might think twice before they attacked the Adansi’s again through Edubiase. This removal took place in 1902. Arriving at the Railway Station Obuasi on his return from exile in 1924 King Prempeh I requested to see Nana Abedwimhene, Nana Kwabena Kyere and informed him that he was happy that Abedwim is still occupied by people and if Kumasi people did not accept him he shall return and live at his ancestral home Abedwim.
In 1934, when the Colonial government was campaigning for the restoration of the Ashanti Confederacy Nana Appiah Dankwa the then educated ‘Edubiasehene in Adansi was strongly instrumental in convincing his brother Adansi chiefs to support the move which took place in 1933.
The special attachment of Edubiase Stool to the Golden Stool was always recognized in that on any occasion when the Asantehene shall present a sheep to Adansi people which of course included the Edubiasehene, on a state visit to Kumasi, the latter alone was presented with another sheep separately.
In 1951 when the local government system was promulgated the seven areas of Adansi viz. Fomena Ayasi, Edubiase, Dompoase, Akrokerri, Akrofuom, and Bodwesango were each created a local Council Area. Hemmed between Dompoase, Ayasi and Akrokerri, development of Old Edubiase as it so situated, was impracticable for promotion of development projects to benefit a great majority of Edubiase subjects who live at Asamang, Amudurase, Sumuosu and other scattered villages in the stool forest land which lies near Pra River.
Old and young conservatives opposed the advice of the then government Agent David Awotwi who urged that Government would not provide any development to Edubiase because of its geographical situation which shall not benefit the majority who stay faraway. Progressive elements spearheaded by Mr. George Bright-Abu who later became known as Nana Assiama Guahyia Ababio Edubiasehene who was then Clerk of Edubiase Local Council and other chiefs backed Nana Boadu Kwame II then Edubiasehene who took bold steps to remove the seat of Edubiase Division to Asamang (now Edubiase) in 1954. The Local Council had then been removed to New Edubiase in 1954 by Mr. Bright-Abu.
The place bounced with wealth by the then Diamond and Timber Industries but Nana Boadu Kwame II being resourceless was unable to utilize the situation for any meaningful development which culminated in his destoolment. Industries as above waned. When the present Edubiasehene Nana Assiama Guahyia from Abedwim royal family who had reigned from 1964 – 1967 was forced to abdicate for political reasons in 1967, there was a protracted litigation between the Queen mother, and one John Kwame Ofori a contender to the stool. The Queen mother, the chiefs and people recalled Nana Assiama Guahyia Ababio II (George Bright-Abu) to the stool in 1971. Through the resourcefulness and influence of Nana Assiama Guahyia Ababio II Edubiase developed and expanded . Edubiase is now the district capital of Adansi South District. Through his instrumentality Edubiase benefitted from a lot of development projects. Nana Assiamah Guahyia Ababio II passed on to glory on November 23, 2014.
RESPONSES:
- Juliana Osei Akoto nice history. diz shows that u r de father of nana Assiama Guahyia Ababio. i learn something from it. thank u Uncle Bright
Kwasi Bright Thank u- Kwasi Bright We have to learn our history
Evelyn Twumasi-ankrah Nana nie! Well done!- · See Translation
- · 4y
Michael Opoku-Nkansah I very much appreciate the depth of knowledge of the history of Adansi displayed. You are really a Prince.
George Antwi-danquah Masterpiece. Nana congrat. Please write book for widespread of knowledge and especially for future generations- Kwasi Bright Thank you
Yaa Amponsah Frimpong I will need a pdf version of this history.- Kwasi Bright Will send it to you
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