An Outline of Asante History Part 1

By Osei Kwadwo

For decades, the history of Africa has been told through two inaccurate lenses. The first is the story of an innocent and unwitting native population ruthlessly conquered by racist, selfish, and evil Europeans who only care for profit. The second is the story of a righteous colonizer uplifting heathens by teaching them science, mathematics, and

• Language: English
• Publisher: Publishing House of Poku
• Release date: Oct 21, 2022
• ISBN: 9798987099919

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Copyright © 1994, 2000, 2004, 2022 Osei Kwadwo.

Cover design copyright © 2022 by the Publishing House of Poku.

All rights reserved. No part of this publication may be reproduced, distributed, or transmitted in any form or by any means, including photocopying, recording, or other electronic or mechanical methods, without the prior written permission of the publisher, except in the case of brief quotations embodied in critical reviews and certain other noncommercial uses permitted by copyright law.

Cover, Edits, and Illustration enhancements by the Publishing House of Poku.

The first edition was published in 1994.

The second edition was published in 2000.

The third edition was published in 2004.

The third edition was remastered and published in 2022.

ISBN: 979-8-9870999-0-2 (Paperback)

ISBN: 979-8-9870999-2-6 (Hardcover)

ISBN: 979-8-9870999-1-9 (E-book)

Published by the Publishing House of Poku

DEDICATION

This book is dedicated to all my family,

friends, colleagues, and fellow citizens to whom

its writing would not have been possible without their support.

This work was written so that the history of the Asante

could be told from a native perspective, and

act as a spark to encourage further study and investigation.

May it serve as a blessing to all who read its contents

and light a fire within those who wish to

learn more about Asante and African history.

ACKNOWLEDGEMENT

There is no smoke without fire. This quote is a wise saying which reveals the reason for every action. This saying is also true in the writing of this book. People are often endowed with unique talents which lay dormant. When events move such people to use their abilities, the result always benefits others. This circumstance is the very situation in which I found myself.

I was born and bred within an environment of history; even so, my talents would have been lost if I had not been moved to act by some people. To be precise, I met my Great-Great-Grandmother, Ama Afi, who showered on me her own historical experiences from the Battle of 1873, when she was a girl of about ten, up to the time of her death in 1951. All the stories she told me were nothing but history.

I was also lucky to stay with my grandfather, Opanin Osei Kwadwo, popularly known as Y nko Osei, who served at the court of Nana Prempeh I, Nana Prempeh II, and Nana Opoku Ware II. He was a veteran of the Yaa Asantewaa War and witnessed the arrest of Nana Prempeh I. So, he had a lot to tell me during storytelling time in the evenings. I also learned much history from my Grand Uncle, Okyeame Kwasi Amoaten of Agona Asante, with whom I stayed during my middle school years.

But all this knowledge would have been wasted if I had never been asked to teach Twi at Agona Seventh Day Adventist (SDA) Training College as a geography tutor. My Principal, Mr. I.K. Ansong, looked at me and said: We will gain a lot from you if you teach Twi in addition to your geography. Unfortunately, there were no Twi textbooks, so the mission was for me to write a book and then teach with it. This situation was the first motivator that pushed me to use my gifts; at this moment, I had to fall on my historical knowledge to produce something. As a result, drawing on my past experiences and historical knowledge, I made these books in 1973: Nana Siaw Anim I and II.

When I returned to teach at the Agona SDA Secondary School from 1983 to 1987, my headmaster, Mr. Seth Okrah, called and asked me to teach history in addition to the Geography 1 class I was teaching. He believed the practice of teaching Western political science in school led students to forget their nation's past, and it would be beneficial for the youth to know their history. Mr. Seth Okrah’s recommendation was the second motivator that pushed me to use my gifts, and in this instance, I had to teach the history of the Asante.

My efforts were crowned within a short time when the Apagyahene sent a messenger from the Manhyia Palace to summon me to meet him and discuss a critical issue. The issue was that the Asante Nation planned to celebrate the Golden Jubilee of the Restoration of the Asante Confederacy. Consequently, the Golden Jubilee Committee, having read my book Nana Siaw Anim II, wanted the play to be staged by the Wesley College Drama Group. For this special celebration, the Golden Jubilee Committee encouraged me to write another historical play to commemorate the occasion. This exciting event was my third motivator, and this moment pushed me to write both Nkabomu I and II.

The fourth motivator came from the public, especially those who cannot read Twi. People would always ask, Why don’t you write what is in Nkabomu in English for us to enjoy? And yet, the fifth motivator came from a sub-group of the public, the Junior Secondary School (JSS) students. All history books are written in a language above the JSS vocabulary; subsequently, when I was privileged to teach at Suame L/A JSS in 1987, I was moved to write for my students. So these five events were the motivators that created the fire that caused this smoke, which I call An Outline of Asante History Part 1 of 3.

The Akans say: He who is born on a hill takes very little time to grow tall. Although I was born on a historical hill, I needed to grow, and that growth came from various sources. Thus, I am indebted to the sources that helped me grow to my present historical height.

The first sources were from Oral Tradition, where I had to interview specific people to gather historical insights. Those who helped me in this were the following people: Opanin Kwaku Fokuo and Opanin Kwame Frempong of Agona, Opanin Kwadwo Duku and Opanin Kwame Daama of Wiamoase, Opanin Twi Kwaku of Bantama, Opanin Kwabena Peter of the Kumase Fontomfrom family, Opanin Kwabena Gyanee, Opanin Asumadu and Opanin Dwamena of Aboabogya. Also, I must thank Baffour Osei Akoto, the Asantehene’s Senior Linguist, and Nana Asiama Guahyia Ababio-Edubiasehene. Each of these individuals helped me gather the information used to write the history of the Asante.

(Note: Opanin refers to a title that means elder or a respected senior citizen in the Asante community. Nana is a title that refers to a chief, and Okomfo means priest. Additionally, many words throughout this book alter between the letters ‘e’ and ‘i’. For example, Kumase and Kumasi are used interchangeably throughout the book, as are Asante and Ashanti. Both spellings are correct. Kumase refers to the capital of the Ashanti region, and Asante refers to the Akan sub-ethnic group residing in the Ashanti region in present-day Ghana. Also, Akan refers to the broader ethnic group of people living in modern-day Ghana and the Ivory Coast. If any names, places, or terms are unfamiliar, feel free to pause and conduct research to understand each chapter's themes.)

Other sources of information:

I am grateful to the officers of the National Archives, both in Kumase and Accra, for allowing me to go through the Gold Coast bulletins for information.

I am also thankful to those who read my original manuscript and corrected the facts and language. These people include Mr. S.K. Boamah-Wiamoase, my wife, Yaa Tema (Agnes Quarshie), Mr. Kofi Anokye, Senior History Master of Agona SDA Secondary School, Mr. Daniel Obeng, Headmaster of Bekwai SDA Secondary School, Mr. Nelson Owusu, Senior English Master of Agona SDA Secondary School, Mr. I.K. Boateng, Director of Education in the Kumase Metropolitan District, Rev. Dr. Agyeman Duah, Senior State Secretary of the Kumase Traditional Council, and Dr. P.A. Owiredu (former headmaster of Apam Secondary School (1959-1979)).

I must recognize Miss Emelia Abrafi Adomako, an English teacher of Suame L/A JSS, who reduced the script to a JSS vocabulary level to reach a younger audience. In addition, I cannot forget Miss Dora Gyasi and Mr. Kwasi Ayaakwa, both G.E.S. Afigya-Sekyere District Office typists and Mr. Samuel Boateng of Agona SDA Secondary School. These remarkable people used their time to type the original manuscript for me.

Moreover, I must acknowledge the work done by Mr. Collins Adusei, an Asante House of Chiefs Secretariat Registrar, Nana Kofi Owusu – the Nkofehene of Asante, and Mr. Ampoma Mensah Kumase, Metro-Engineer, and Oheneba Kwame Kyeretwie, the Apagyahene, for the time spent reading and correcting the entire material for me.

Finally, I must thank Mr. Quarshie Lawson of Design Press, College of Art at Kwame Nkrumah University of Science and Technology (KNUST), who worked tirelessly to produce the first and second editions. Mr. Shaibu of Shai Miqlut Business Center, Aboabo No. 1 Kumase, did the typesetting of the second edition. Many people have contributed to the production of this book, and to those whose names did not appear, I say, Thank you! ̶ Osei Kwadwo

The Golden Stool

One of the most important historical artifacts of the Asante people is the Golden Stool (shown above). It plays a pivotal role throughout Asante and modern history.

This is an image of the Golden Stool of the Asante. It is a powerful historical, religious, and cultural artifact that plays a central role in Asante’s history. Many stools exist in Asanteland, but the Golden Stool is unique since it belongs to the Asantehene and is the ultimate symbol of his authority. The Asante stools are not meant for sitting; they are the seat of the owner’s soul. When the stool is not used, it is typically placed against a wall so that any surrounding souls may sit on it. In ancient times, some stools were used for ritual and ceremonial sacrifices. For example, black stools were blackened with blood from animal and human sacrifices and were often used by priests for various religious ceremonies. There are many other types of stools in Asante history, and each type plays a major role in the nation’s customs and traditions. There will be many unique stools mentioned throughout the book. Take time to research these unique historical artifacts as you learn about them throughout the book.

Table of Contents

INTRODUCTION

Chapter 1: The Beginning of the Asante Nation

Chapter 2: The United Asante States Under Nana Osei Tutu

Chapter 3: The Asante Nation Under Nana Opoku Ware I

Chapter 4: The Asante Nation Under Nana Kusi Obodum

Chapter 5: The Asante Nation Under Nana Osei Kwadwo

Chapter 6: The Asante Nation Under Nana Osei Kwame and Nana Opoku Fofie

Chapter 7: The Asante Nation Under Nana Osei Tutu Kwame Asibe Bonsu

Chapter 8: The Asante Nation Under Nana Osei Yaw Akoto

Chapter 9: The Asante Nation Under Nana Kwaku Dua I

Chapter 10: The Asante Nation Under Nana Kofi Kakari

Chapter 11: The Asante Nation Under Nana Osei Mensa Bonsu

Chapter 12: Disorder in Asante

Chapter 13: The Reign of Nana Prempeh I

Chapter 14: The Yaa Asantewaa War

Chapter 15: The Asante Nation from 1901 – 1924

Chapter 16: The Return of Nana Prempeh I From Seychelles

Chapter 17: The Asante Nation Under Nana Osei Agyeman Prempeh II

Chapter 18: The Reign of Nana Opoku Ware II

Chapter 19: The Administration of the Asante Nation

PORTRAIT GALLERY: THE ASANTE REGIONAL MINISTERS

Chapter 20: Kumase the Asante Capital

PORTRAIT GALLERY: KUMASI CITY MAYORS

NOTES

PRACTICE QUESTIONS

ANSWERS

RESEARCH LAUNCHPAD

INTRODUCTION

Half a loaf is better than none. This quote is a wise saying that is especially true in the context of this book because this work does not give a full account of the Asante Nation but introduces readers to its history.

The first problem with researching historical accounts is that it often requires reading multiple books or sources to gain valuable insights. This writing aims to solve this problem by letting readers learn a concise chronicle of Asante history without searching through numerous texts.

The second problem this book seeks to solve is that of language. History books on the Asante Nation are typically written in a language above the vocabulary of the general population. The academic vernacular discourages the average person from reading these books, and this writing is the answer to their problems. The target group is Junior Secondary School (JSS) students. So anyone whose educational standard is of the JSS level or above can read this book effortlessly.

The information contained in this work was gathered from the previous books mentioned in the Acknowledgment Section and from Oral Tradition. In addition, notes, questions, and answers are included to give further explanations of topics within each chapter. Also, there is a small table below which explains the chieftaincy system of the Akan. This diagram is crucial to understanding the differences between chiefs, their social functions, and how they relate to the king or hene.

The chieftaincy system of the Akan is very dynamic and plays a vital role in the Asante Nation's history. The title chief will be used throughout the book, and the narrative’s context will help to decipher which type of chief is being described. The paramount chiefs and kings will be explicitly mentioned using the naming convention previously discussed. Whenever a chief is installed, they receive a stool and stool name. The stool name typically stays the same, and each leader will adopt this stool name when they come into power. Readers are advised to read through the notes in each chapter, answer the related questions, and check their answers to gain a deeper understanding of the content. Completing these tasks will give the reader an extensive comprehension of the book's content that will serve as a guide for further research.

By reading this book, readers will know the contribution each Asante king made toward the nation's building, starting from the reign of Nana Osei Tutu, the founder of the country, to the rule of Nana Opoku Ware II. In addition, this third edition contains an additional chapter on Kumase the Asante Capital.

Chapter 1: The Beginning of the Asante Nation

Legends have it that some clans of the Asante Nation originated from a hole at Asantemanso near Asumegya. The tribes that claim this story are called the Oyoko and Aduana. Some other tribes have a different account and claim that their ancestors descended from the skies before settling on earth.

However, research by historians like Dr. J.B. Dankwa reveals that the Asante Nation was among the group of people called the Akans. These Akan people migrated from Mesopotamia to Africa. Historians state that the Akans shared the same boundaries with the Israelites or were of the same stock as the Israelites before they migrated to Africa (See Notes 1). These early Akans formed part of the Ancient Ghana Empire, and eventually, they moved southwards in search of arable land to farm. Other factors which pushed them southward were constant wars and the desire for religious freedom.

(a) Inter-empire wars created instability at their places of abode, so the Akans moved southwards into the forest belt to avoid violence and gain peace and stability, which was needed to focus on agricultural and other farming ventures.

(b) When the religion of Islam entered North Africa, the indigenous tribes of Africa were often forced to accept this religion or face subjugation and death. The Akans were polytheistic and worshipped God through their lesser deities which they believed to be the linguists or voices of the supreme God. As a result, the Akans were forced to migrate into the forest belt to avoid conversion, maintain their culture, and practice their religion freely.

The Akans first settled in present-day Northern Ghana at Gonjaland. This migration happened in the thirteenth century, and Gonjaland was a heavily forested region. From Gonjaland, they migrated southwards into the thick forest along river valleys. Pioneering work was done by hunters who prepared places under trees with buttresses as their huts. The hunters were joined by relatives from surrounding tribes who followed them to help develop the settlement. This assimilation of people created a diverse group; some focused on hunting, while others concentrated on farming.

The Akans comprised the following groups: the Akwamu, Guan, Fante, Denkyira, Brong, Akyem, Kwahu, Sefwi, Wassa, Asante, Akwapim, and Assin. They might have migrated south in their independent clans or traveled together as a larger cohort.

In their southward migration, the Asantes settled in the Adanse area. Oral Tradition does not say when this migration occurred, nor does it affirm the ruler who led them to the Adanse area. This event's most probable period would be in the fourteenth century. The Asantes were always on the move, so they did not build housing. Instead, they lived in caves, under the buttresses of mighty trees, and on top of trees to protect themselves from wild animals. If some tribes claimed they originated from a hole or descended from the skies, the truth could not be accepted anthropologically. These legends could have developed because the Asantes lived in various environments. Living and descending from treetops could be interpreted as falling from the skies, while living under the buttresses of trees can be interpreted as emerging from a hole within the ground (See Notes 2).

The early ancestors of the Asantes lived in clans. The clans were the following: Oyoko, Bretuo, Aduana, Asona, Asene, Ekuona, Agona, and Asakyiri. People belonging to a clan claimed to be the children of one woman, so they were brothers and sisters. Since it was taboo for brothers and sisters to marry each other, each person had to go to another clan for a marriage candidate when they came of age. This system of intermarriage resulted in the creation of alliances among families; that being the case, one clan had to go to the aid of another when the latter was attacked because no one would want to see their children taken into captivity.

Over time, as the population increased, the Asantes moved away from the Adanse area to build new townships. This period was in the fifteenth century, and the large towns with historical importance in those days were: Dwaben, Asumegya, Kokofu, Nsuta, Mampong, Bekwai, Offinso, and Kwaman (Kumase). In addition, smaller towns like Edweso, Agona, Kaase, Kontanase, Buokrom, and Tafo were also of historical importance. As time passed, the states started waging wars due to minor provocations; for that reason, the Asantes could not withstand any attack from another tribe because of their disunity.

When tracing the history of the Asante Kingdom, kings like Nana Twum, Nana Antwi, Nana Kobia Amamfi, Nana Oti Akenten, and Nana Obiri Yeboa were not ruling over the whole Asante Nation. Instead, these were leaders who led the Oyoko Clan. Nana Twum and Nana Antwi ruled over the Oyoko at Asantemanso, while Nana Kobia Amamfi ruled the Oyoko at Asumegya. Nana Oti Akenten and Nana Obiri Yeboa reigned over the Oyoko when they settled at Kwaman, and this city would later be called Kumase. There were strong connections between these kings and the kings of Kokofu, Nsuta, Dwaben, and Bekwai because they were all of the Oyoko clan and descended from one ancestress.

Love prevailed among these tribal states and the other Asantelands like Mampong, Kumawu, and Offinso. But with time, petty wars developed among these states. These inter-state wars were at their peak during Nana Obiri Yeboa’s reign. These wars paved the way for the opponents of the Asante states, who were from different tribes, to defeat the Asante. These civil wars severely weakened the Asante territories, and the Denkyira State quickly conquered them. After being conquered, the Asantes served the Denkyira and paid regular tribute to them. These payments were often in firewood, plantain fiber, and red clay.