The recent elevation of Barima Essah Kwesi Mensah, the Asamankese-Anum Chief, by Okyenhene Osagyefo Amoatia Ofori Panin has stirred controversy and unease in the Eastern Region communities of Asamankese and Anum. The elevation to the status of Osabarima, equivalent to the Asamankese Chief, Osabarima Adu Darko III, is perceived by residents as an attempt to undermine the authority of the Asamankese Chief.
Residents accuse the Okyenhene of acting unilaterally to satisfy personal whims without considering the potential long-term conflict and tension among the local populace. They have called on traditional leaders to address the matter promptly to avoid harsh judgment by history. One resident questioned the legitimacy of the Okyenhene’s decision and the merits of the Anum Chief’s elevation, given the historical context.
The ceremony, held on July 20, saw the Okyenhene elevate three chiefs, including the Asamankese-Anum Chief, from the status of Barima to Osabarima. Justifying the decision, the Okyenhene stated it would facilitate better development within their jurisdictions. However, elders and opinion leaders from the Anum clan have questioned the rationale behind this decision.
An anonymous opinion leader from the Anum palace expressed strong opposition, citing historical and traditional contexts. “We, the Anum people, are settlers from Akwamu in Asuogyaman who were given a place by the then Chief of Asamankese, Osabarima Kwaku Amoah I, to settle. It is traditionally unprecedented to elevate any chief to the same rank as the Asamankesehene,” he stated. The current stool occupied by the Asamankese-Anum Chief was consecrated and conferred upon them by the Asamankese Chief, making the elevation a potential source of traditional conflict.
Further highlighting the complexity of the situation, the opinion leader noted, “The Anum stool is the only stool in Okyeman without even a single village under it. Our Chief doesn’t have any subordinate chiefs or even a cemetery. Anum is a suburb of Asamankese. Asamankese is the biggest town in Okyeman with unmatched land size, possessing stool land, and signs its indenture.”
Historical records show precedents of such controversies. In 1961, an Appeal Commissioner disallowed a planned elevation of the Asamankese-Anum Odikro to the same status as the Asamankese Chief. This decision was based on customs of Akyem Abuakwa, which stipulate that an Odikro residing in the town of a Chief should not be elevated to the same rank as the Chief.
The modern city of Asamankese was founded by the Akwamu people, who moved from Dormaa around the 14th century and eventually settled in the Twifo-Heman forest in the late 16th century. This move was driven by the desire for better trade opportunities. The Akwamus are part of the Akan people and belong to the Aduana family, which is related to the Asumennya, Dormaa, and Kumawu families. Over time, other settlers, including those from Juaben in Ashanti, also came to Asamankese.
During the reign of Nana Dokua, a group of Juabens in Ashanti rebelled against the Golden Stool of Ashanti and settled in various parts of Akyem Abuakwa, including Asamankese. This history has led to tensions between Asamankese and the paramount chiefs of Akyem Abuakwa.
The elevation of the Asamankese-Anum Chief has heightened these tensions, raising questions about the future of traditional authority and harmony in the region. If not immediately resolved, the current situation has the potential to lead to civil disorder and lasting chieftaincy disputes.
Source: GhanaFeed.Com
