The Owuo We Principal Royal House which was also called the House of Amantra[1] (Kooloo Ko We) is the male line of decent of Teinor (Tei Nuer). We trace our origin both in documented history and oral history from Osuwem (Osudoku). In fact, our relations there refer to us as “Ga Osu.” This is to show that we are one family living in two separate places. Our journey to the coast led us through Osu Koo, through the present-day town of Papao, to our present site. Nowhere along the way did our ancestors pick up a Gua Wulomo to guide us to the coast. Our ancestor was already a wulomo (priest). It is also against the grain of logic that one would abandon their hard fought for and established settlement to join a group of Dangme speaking migrants on a journey to an unknown place.
The journey of the Nadubii from Osuwem to the coast happened around the turn of the century in the early 1600s[2]. The historical accounts for the reason of the migration differs between oral traditions. However, it is widely known that some missing beads during an atofo ritual led to the departure of the family. The Nadubii of Osu descend from the Nuer family in Osuwem. The The path to the coast is recognized to have passed through Osukoo (known today as mosukoo) which meant Osu Forest. They arrived at the coast led by Nene Nuerte Doku (Nii Nortey Doku). The Danes referred to him as Hans Lucke (after a Danish official of that name). On arrival at the coast the Nadubii met the Nungua to the east and Tunma webii to the west. It was between these two groups that the migrants settled. For years they spoke they Dangme tongue, but this changed due to the influence of the Nungua and Tunma webii. Though the language changed, the connection between the part of the Nuer family that journeyed to the coast and those who remained at Osuwem exist till today. The rites of passage in birth, adolescence, nobility and death remain the same. The connections remain so strong that visits between the two halves occur at multiple times during the year.
On the coast the Nadubii continues their theocratic system of governance which they had carried with the them from Osuwem. They had brought with them two main deities Nadu (the male) and Baake (the female). These deities were of the Me pantheon which where synonymous with the Dangme areas of Ghana. The Me pantheon worship is associated with the “Akrama” style of music.
The head of the community was the Nadu priest. This continued up until around the end of the 17th century. An akwamu royal by name Asomani (Asameni) moved to the Osu and settled for a period. He learnt Dutch and befriended Teinor (Tei Nuer) who was by then the Nadu priest. Asomani had realized some lapses in the security at the Christiansborg castle which he wanted to exploit. He persuaded his friend to remain neutral in case the Danish-Norwegian garrison called upon him for assistance. Teinor did not take part in the actual raid because his people and town lay right beneath the guns of the castle. Asomani was successful in his raid and took over the castle.
Around the same period Teinor was found to have committed a sacriligeous act with a woman at the temple of Nadu was being removed from his role as Nadu priest. As a result of the friendship between Teinor and Asomani, and as a reward for his tacit support for the take over of the Castle, Asomani decided to take Teinor to Akwamufie to learn the Akan system of chieftaincy. This is important because all the Akan systems have slight variations; Osu has the Akwamu system. Teinor returned from Akwamu with a black stool as a symbol of chieftaincy. The stool is called Sei Kwame (Kwame is the Akan day name for a male born on saturday). The stool was carved and invoked upon on a Saturday and all chiefs stools are male.
Teinor also returned with the Akom pantheon of deities as protectors. These include Kwesi Dade Oklebeshi, Akotia and Yaw Miafo. These are war deities are of the Akan Akom pantheon. The senior of them is Dade. The return also included adoption of the Akwamu Asafo culture. These included Asafo formations, music and symbolism. Teinor returned with two specific Asafo groups under two distinct yet complimentary battle insignia. These were the Antuana shortened today to Antua and the Akomfode. The Antua was made up of young and boisterous members of the Asafo. They formed the advance party of the procession. They moved around constantly to scout and exterminate and threats to the main party. They motto is “y3 kom nipa” which translated from Akan to English is “We kill people.” The Akomfode group was made up of the grandees and medicine men of the Asafo. The moved in a slower possession providing protection to the stool and the stool. They arrived with various Asafo songs as part of the Asafo war culture. These songs are attached as annexes. They include songs about dade as the lead deity.
On arrival at the coast Teinor set up a chieftaincy system similar to the Akwamu system. There was an initial resistance by his brother’s lineage as the Nadu priestship had been passed to him. However, the Danish government decided to accept his supremacy. The opponents set up a Mankralo stool which they hoped would be at par with Sei Kwame mantse yeli but was not the case. Teinor settled with his followers at Amantra and from then began his full reign as Osu. Though the Akwamu practiced a matrilineal system of inheritance, Teinor used his patrilineal system as a GaDangme native.
The Osu Mantse position run solely through the male line of Teinor through to Nii Noi Owuo I. It was during the infirm years of Nii Noi Owuo I that a nephew of his went in his stead to war. As a result, he was rewarded with a chance to be Osu Mantse. To signify this honour he was given a family stool known in Ga as a “bame sei.” The stool was not and is not meant for enstooling an osu mantse but serves more as a symbolism. This was the beginning of the Dowuona We dynasty. Since, then Osu has run an alternating system between the principal royal house Owuo We, and Dowuona We.
The male line on Nii Noi Owuo I was secured through his second son Mantsebi Nortei Koloko (koroko). Historical accounts have Nortei Koloko present at the battle of katamanso.[3] Hence, it is the direct male descendants of Koloko who carry the pure Nadu lineage of Teinor. That royal line is referred to as Koloko We. The female children of Teinor and their descendants occupied what is today called Teinor We. The male line of Teinor built their dwelling right behind Teinor’s old hut. This is where we call Owuo We today. Presently, the two compounds are separated by a fence.
It becomes quite clear that to rise to the priestly kingship of Teinor, an Osu Mantse had to be in the direct male lineage of Teinor through Nii Noi Owuo I, through Mantsebi Nortei Koloko. It well established that royal succession is by blood, but not mere place of abode. To be of the direct male line of Teinor one must from first have direct patrilineal blood lineage at every level of the family tree. The next is to check for Nadu names (though this only the a basic criteria). Nadu names in the male line are Nuer (Noi), Nuerte (Nortey), Naku, Narh, Okwei, Adumuah. Female names include Nuerley (Norley), Nuerkor (Norkor), Nuerkai (Norkai), Shormeh, Korlei. A cursory survey of the line of Nadu wulomei through the priestly Osu Mantsemei today show the long line of exclusive Nadu names. Infact, due to the singular nature of royal descent in Osu up until the Nii Nortei Dowuona I, distinguishing dynasty names was not the norm. For instance, a Narku who becomes Osu Mantse was simply referred to as Mantse Nii Narku. No dynastic name of Owuo or otherwise was added. In the event he was the second Narku to be Osu mantse, his numerical order is added to distinguish him from previous. In some instances, “Ababio” is added. Ababio is from Akwamu twi which translates to English “he has come again.”
Another unique feature of the Amantra royal dynasty (Owuo We Koloko we) is the hand ornaments worn. A mantse from our line wears afili. Afili are flattened white ornaments strewed together on a string. They are usually the reserve of priests. However due to the priestly descent of Teinor, this privilege is accorded enstooled Koloko We mantsemei.
In addition, Owuo We-Koloko We monarchs are accompanied by hornist when moving or sitting in state. The hornist plays a rhythm that mimicks “Teteeete Owuo.” This rhythm hearkens back to Nii Noi Owuo I. It translates in to “ancient Owuo.” It was musical praise of the ancient lineage of Nii Noi Owuo I as well as his own old age. It is not a name that is added to an Osu Mantse, i.e. it is not a regnal name. The two horns used are male and female. Their exact “twins” are still used at the Nuer family house in Osuwem. They are old and revered family heirlooms.
Another family heirloom that plays a part in the solemnization of a koloko we mantse is swearing of oaths using the ancient family sword. No one but a direct male line descendant of Teinor is permitted to handle it. This sword is still in our possession. In fact, during a previous attempt to settle certain family issues, certain members of the matrilineal line of Owuo We asked for the sword to be brought to their custody. An ask which was of course a non-starter. In this instance as well, a twin of the sword is kept in the Nuer family stool room in Osuwem.
The sanctified crown of a Owuo We- Koloko We chief is an “akpeseo fai.” This crown is made from the fur and appendages of an akpeseo, called a galagos or bush baby in English. Again, this crown is only worn by direct male descendants of Teinor (Tei Nuer) who have gone through installation rites and “met” Sei Kwame. In times of interregnum or when Dowuona occupies the position, the akpeseo fai is kept by the Koloko We head of family. He is the only one to hand the akpeseo fai to the new Osu Mantse from the direct male lineage that is Koloko We.
The Akpeseo is also the symbol of Owuo We (Koloko We). The galagos is famed for its unyielding clench. Two Asafo songs were composed to celebrate the virtues of a Koloko We. Both songs are in “rugged” form of Akwamu twi, made so by the GaDangme accents of Osu. Both are detailed in the Annexes.
Akpeseo Song 1
Ei Akomfode apeseo fa adia wonji
Apeseo!
Ei akomfode apeseo fa adia wonji
Apeseo!
Apeseo fa adia wonji oy3 apeseo
Asafo akomfo fa adia wonji, fa a adia wonji
English
Ei Akonfode when a galagos grips an item you dont take it back
Galagos!
Ei Akonfode when a galagos grips an item you dont take it back
Galagos!
When a galagos grips you don’t get get it back, he is a galagos
When the Asafo priests grips you don’t get it back, you don’t get it back
Akpeseo Song 2
Wu kra adiaa wana be ji X2
Wu kra adiaa wana be ji
Wa y3 ti s33 manpan
Wu kra adiaa wana be ji
Wu y3 apeseo
Wu kra adiaa wana be ji
Wu kra dia eee
Wu kra dia eee
Wa y3 ti s33 manpan
Wu kra adiaa wana be ji
Wu y3 apeseo
Wu kra adiaa wana be ji
English
You have gripped who can take it X2
You have gripped who can take it
You are like an alligator
You have gripped Who can take it
You are a galagos
You have gripped who can take it
[1] The original name of the royal family and also refers to the area that is now known as the kinkanwe division.
[3] See Carl C. Reindorf History of the Gold Coast and the Asante.
Comments