Brief History
Osu belongs to the Ga-Dangme ethnic group in Ghana. Osu is currently a member of the Greater Accra Regional House of Chiefs after its elevation into paramountcy status.
Osu has a traditional area of approximately 55.5 sq. miles rang- ing from southwest which shares boundary with Ga Mashie at Dadebra lagoon and southeast with La at Obenesu lagoon.
Brief history of Osu can be summarized into the following areas, The Historical Voyage, The Colonial Era, The Post-Colonial Era and The Social-Cultural Activities.
The Historical Voyage
The historical voyage of indigenous Osu people began in the 1590s from Osu-Wem in the Shai-Osu Doku district under the leadership of Noi Kpeneku, (1st Nadu Wulomo). Unfortunately, he died when the group reached Osuyokpo near the Laloi lagoon. Noi Kpenuku's sister Na Mole (the Woyo) of the god “Bake” took over the leadership and brought the people from Adzamanti near Aburi then to Osuko near Kwao Blenya (Kwabenya). She passed away and was succeeded by Nortei Doku.
Nortei Doku, (Chief Priest) of their god “Nadu” continued the voyage and finally arrived with the people to settle around the castle now named Osu. The Osu people met Odai Kolo a hunter and native of Nungua and Kpeshi, worshippers of the lagoon, Klote. These people soon departed and thereafter Osu-Wem family pro- vided the Klote Wulomo and he then became the nominal owner of all Osu land by receiving a special share of the town revenues.
The Colonial Era
The people of Osu settled around and worked with the Portuguese traders who built the castle. They worked with the Danish people before the British took over the castle to enforce the indirect rule. Under the British era most of the traditional leaders from the Ga towns including Osu benefitted immensely. The chiefs were given education on the principles of Chieftaincy administration.
The colonial government assigned foreign administrators to collaborate with the natives to engage the traditional authorities with the purpose of developing the traditional council set-up and Osu benefitted immensely. During the colonial era, traditional rulers had considerable influ- ence and exercised considerable sovereignty within their areas of jurisdiction as their authority in both spiritual and secular matters were almost absolute.
The traditional rulers became virtual subagents of the colonial government in the areas of local government and judicial settlements. In this era, various legislations and statutes enacted by the colonial authority prescribed the traditional ruler’s political role. M. J. Field is a female British scholar who worked extensively with the Ga-dangme ethnic groups and she authored various books including the Ga Towns, the Religion and Medicine of the Ga people.
Under the Colonial era the Ga State Council was established under the leadership of Ga Mashie Mantse. The concept was to put all Ga speaking people under one umbrella based on culture and traditional practices. The main purpose was to unite the Ga speaking towns in order to overcome the challenges confronting the traditional areas.
Post-Colonial Era
The post-colonial era gave an interesting dimension to the Ga State Council set up during the colonial era. Under the leadership of Dr. Kwame Nkrumah in 1960, the government revolutionized the traditional Stools establishment in the country. During this period the Ga State Council established in the Coloni- al era under the leadership of the Ga Mashie Mantse was re- formed. Some of the members of the Ga State Council were ele- vated to a status of paramountcy.
Osagyefo Dr. Kwame Nkrumah in 1961 enacted an instrument that elevated six (6) chiefs to a paramount status and Osu Mantse was mentioned as announced by the Ministry of Justice. The publication further stated that existing Ga State Council would continue to function within the Ga Mashie area and its presidency shall be the Ga Mantse. The process of elevation in 1961 is yet to fully function within those traditional areas.
The office of traditional rulers has evolved right from the inception of the establishment of polities within the region of modern Ghana. As a collective, it is also referred to as the Chieftaincy Institution. Indeed, in Ghana, the institution dates back several centuries and remains the prime custodian of Ghanaian culture. The institution is much revered and held in awe while at the same time it is per- ceived to be the embodiment of the spirit of the ancestors and a link between them and the living community.
Additionally, it provides a renewed sense of belonging as well as being a powerful agent of social cohesion and harmony. The office of traditional rulers has been transformed as it has passed through various phases back to the pre-colonial era through the colonial period to the present.
In the early phase of the post-colonial era, the role that tra- ditional rulers played in local government under the colonial dispensation was terminated in the interest of democracy. During the period between 1960 and 1966, chiefs or traditional rulers were subjected to central government control through the enactment of such legislation as the Chieftaincy
A more liberal phase for the institution was entered after 1966 when the first post-colonial government was toppled in a coup d'état. A characteristic of this phase was the Chieftaincy Act of 1971 This liberal phase was further enhanced by the promulga- tion of the 1992 Constitution of the Fourth Republic that assigned traditional rulers both statutory and non-statutory functions. (Excerpts from the Fourth Republic Constitution)
Statutory Functions:
The statutory functions among other things are:
- Collection, refinement, codification and the unifica- tion of customary laws.
- Adjudication in chieftaincy disputes.
- Compilation of lines of succession to offices in the various traditional areas.
- Appointment of representations to various government statutory bodies including the Council of State, Prisons Council, National and Regional Lands Commissions and Regional Co-ordination Councils. Constitutionally too, traditional rulers are barred from active partisan politics.
Creation of four (4) Quarters of Osu
The creation of four (4) quarters of Osu became imminent when new Stools were being set up to expand the traditional area. The four (4) Osu traditional quarters are Amantra currently referred as Kinkawe, Ashante, Alata and Anorhor. The various quarters have their own leaders and are very independ- ent but the Amantra leader is the Osu Mantse. His powers super- sedes the other leaders but he works collectively with them. The four (4) quarters are discussed below:
Amantra (Kinkawe) Quarter
Amantra is the first quarter set up within the Osu Traditional Area. Refer to discussion under the Nadu Mantse Stool (establishment of Amantra) on Chapter 2 of this book.
After the demise of Teinor and other Nadu Mantse successors, Nii Noi Owuo I (9thOsu Mantse) from Amantra made the House of Kinkawe an alternative to ascend the Osu Mantse Stool.
The alternative house (Kinkawe) has currently dominated House of Amantra. The name “Amantra” chosen by Teinor and translated in Akan as “ôman bâ tra” expresses the vision, ‘the Nation shall exceed expectations’ and this vision has been fulfilled and it is now history.
Today, our nation, Ghana is born out of Amantra due to the follow- ing; the seat of President, Parliament House, State Institutions, Dip- lomatic Embassies and High Commission offices and most State officials’ residences are all situated on our land.
The current multi-party democracy and the peaceful political party activities we enjoy in Ghana all emanated from here. The vision of transformation of the forefathers of Osu has been fulfilled but the traditional area still has challenges to address.
Ashante Quarter (Ashante Blohum)
This quarter was formed by the group that opposed Teinor (1stOsu Mantse). The is the second quarter set up after Amantra and there is called Mankralo. The Ashante quarter informed the Danes at the Castle that Mankralo is their representative in all negotiations.
Nortey Afriyie is the first Ashante leader. The Europeans, however, refused to recognize the new chief as leader of Osu but continued to deal with Teinor though the two stools remained and the people were divided into groups.
The Ashante quarter has three (3) ruling Houses that provide leader- ship to the Osu Mankralo Stool in turns and they are Manko We, Ako We and Yebuah Kwame We.
After the creation of the two Stools another Wulomo was appointed, henceforth Wulomo and Mantse became two separate people. The Wulomo Stool is a member of the Ashante quarter.
Alata Quarter
The Alata quarter later joined the Osu Stool to complement the Tra- ditional Council. The Alata quarter was formed by ancestors of Nii Ashong Kojo We, Akoto We, Akoshia We, Taylors Family of Alata and others.
The Alata quarter has contributed immensely to the development of the Osu Stool. This quarter is more united and much focused on the development of their ideals and purpose of its establishment.
They have united Asafo group as compared to the other quarters of Osu. Their main occupation is fishing, blacksmith. They had a fa- mous blacksmith shop at Akoto We (Sôônyâ naa) near Awusaitso.
The Anorhor Quarter
This quarter has a long relationship with the Anorhor people in To- go. The group had a large delegation from Togo with one part settling in Osu and another part settling in La in an area that shares a boundary with Osu at Obenesu Lagoon, on the South-East side.
Majority of the group joined the La Traditional area and they hold a Mankralo position in the La Council. The leader of the group in Osu holds a Dzaasetse title and also made contribution to the Anorhor group in La in the past.
In the past, the group in Osu always joined their compatriots at La to worship their god “Okumaga”. The Osu Anorhor group have made limited contributions to the development of the Osu Traditional council.
The main occupation of the Anorhor people in the past was farming. They farmed around the Legon area before the land was acquired by the government to be used for construction of the University of Ghana in the 1950s.
Historical Account of the Succession of the Osu Mantse Stool
This section discusses the history of the Osu Mantse Stool from the House of Amantra after Nii Noi Owuo I gave an opportunity to the House of Kinkawe to be an alternative. We have three (3) historical antecedents that necessitated the current system of the Osu Mantse Stool Houses: They are discussed below:
Nii Noi Owuo I (9th Osu Mantse), 1800-1824
Nii Noi Owuo I is the Osu Mantse from House of Amantra who made history in respect of Osu Mantse Stool succession by giving an opportunity to another House to be an alternative to the House of Amantra.
Nii Noi Owuo I offered a candidate from the House of Kinkawe an opportunity to succeed him after his reign because he represented the Osu Mantse Stool in a battle and his conduct was satisfactory.
This was very significant to the Osu Mantse Stool because the suc- cessor to Nii Noi Owuo I was named Nortei Dowuona. The Nadus (House of Amantra) legacy was still upheld due to the provision of a new Black Stool to the House of Kinkawe.
The institution of the two Houses has currently metamorphosed into a system under the Owuo We and Dowuona We respectively but with little understanding to the Dzaase (Kingmakers) Group and some Elders of the Osu Mantse Stool.
Narku III (13th Osu Mantse)
There was uncertainty in the Amantra House after the reign of Nii Narku III because both Nii Noi (deceased) and Narku III did not give birth to enable someone from the Amantra House to automatically ascend the Stool. This situation became a big challenge to Amantra in terms of succession of the Osu Mantse Stool in future.
This uncertainty immediately denied the patrilineal inheritance from House of Amantra as custom and tradition demand of royals to be qualified to ascend the Osu Mantse Stool.
The House of Amantra as an alternative succession to the Osu Mantse Stool was envisaged to be over by some group of people but the Nadus had a plan to preserve the ‘Sei Kwame’ for only candidates from House of Amantra.
Ammon, an adopted son of Nii Nortei Ababio I (11thOsu Mantse) was presented to the kingmakers to be enstooled as Osu Mantse after the reign from House of Kinkawe. Ammon whose biological father was a native of Teshie was enstooled as Nii Nortei Ababio II (15thOsu Mantse).
The institution of the two Houses has currently metamorphosed into a system under the Owuo We and Dowuona We respectively but with little understanding to the Dzaase (Kingmakers) Group and some Elders of the Osu Mantse Stool.
After his enstoolment some group of persons agitated and protested against Ammon as a true Nadu to ascend the Osu Mantse Stool from Amantra citing reasons that he is a son brought to marriage when Nii Nortei Ababio I married his mother.
Thereafter, Ammon candidacy as Osu Mantse was withdrawn and the House of Kinkawe candidate Nortey Kwashie became Dowuona III after his official enstoolment as the 16th Osu Mantse.
The House of Amantra quickly reconciled their true Nadu lineage to the Osu Mantse Stool after the selection of Godfred Alexander Noi to Kingmakers and subsequently he was successfully enstooled as Nii Noi Owuo II (17th Osu Mantse).
Godfred Alexander Noi’s enstoolment as Osu Mantse brought victory to the House of Amantra, the Principal Osu Mantse Stool house be- cause history was written from that day. His enstoolment rekindled the Nadus lineage to the Osu Mantse Stool (Sei Kwame),
Nii Noi Owuo II (17th Osu Mantse)
Godfred Alexander Noi was a grandnephew of Nii Narku III, (13th Osu Mantse) and son of Kwatekai (the daughter of Korlei), biologi- cal sister of Narku III.
The Elders of Amantra declared at his birth that, Godfred is the Rightful candidate to ascend on the Osu Mantse Stool from the House.
Godfred is a true Nadu descendant, the founders of Osu because both parents have Nadu’s lineage. Nii Noi Owuo II became the 17thOsu Mantse after his successful enstoolment in 1931 and he reigned for 18 years without any vexation.
The process leading to his selection and enstoolment as Osu Mantse was organized successfully without any form of agitation from any of the four (4) Osu Traditional quarters. His outdooring was histor- ic and will be remembered forever.
The House of Amantra enacted a certificate of authentication after his enstoolment with signatories by the Elders of all the four quar- ters namely Kinkawe, Ashante, Alata and Anorhor to signify the ceremony.
His enstoolment restored back the Nadu lineage to the leadership and vision behind the establishment of Osu Mantse Stool. His enstoolment was due to God’s covenant with the Nadu ancestry.
Nii Noi Owuo II’s reign as Osu Mantse was outstanding and enor- mous due to the strides of developments and successes achieved under his leadership.
Being a true Nadu descendant, Nii Noi Owuo II worked assiduously towards the vision behind the establishment of Osu Mantse Stool. He laid a solid foundation for the growth of the Osu Mantse Stool but since his demise, the Stool has not seen smooth transitions and progression.
Nii Noi Owuo II enacted an instrument ‘Osu Mantse Layout’ for an effective use of our lands and also built the Osu Mantse Palace.
Historical Account of Osu Mantse Successors List
This section provides a separate the list of candidates who emerged from both ruling Houses after the House of Kinkawe became an alternative Stool House. We have the House of Amantra and House of Kinkawe successors list respectively.
House of Amantra Successors List
The list is only House of Amantra Osu Mantse successors who as- cended the Osu Mantse Stool during and after the historical antecedent that made the House of Kinkawe an alternative Stool House
The table is an extract from the House of Amantra in the Osu Stool Succession list published by M. J. Field in her book authored, the Ga Towns under Chapter V, Osu.
| No. | Name of Amantra Historical Osu Mantse Successor |
|---|---|
| 9 | Noi Owuo (gbobalo), father’s name unknown, (1800-1824) |
| 11 | Nortei Ababio, (grandson of 9th Osu Mantse) |
| 13 | Narku III |
| 15 | Nortei Ababio II (Amon)- an adopted son of 11th Osu Mantse) |
House of Kinkawe Successors List
The list is only House of Kinkawe Osu Mantse successors who as- cended on the Mantse Stool after the period of historical antecedent which provided an alternative to House of Amantra.
The table below is an extract from the Osu Stool Succession list pub- lished by M. J. Field in the Ga Towns
| No. | Name of Kinkawe Historical Osu Mantse Successor |
|---|---|
| 10 | Nortei Dowuona I |
| 12 | Noi Dowuona (Frederick Noi)-grandson of (10th Osu Mantse) |
| 14 | Aleima, (relative of 12th Osu Mantse), 1887-98 |
| 16 | Dowuona III (Nortey Kwashie)-son of Akuete, younger brother of (12th Osu Mantse) |
The Creation of Current Osu Mantse Stool Houses
This section will discuss the creation of current Osu Mantse Stool ruling Houses namely Owuo We and Dowuona We that were for- merly known as House of Amantra and House of Kinkawe respectively.
The section will further explain the factors that led to the initiative by Nii Noi Owuo II (17th Osu Mantse) to institute the current two
(2) Osu Mantse Stool Houses:
Owuo We (House of Amantra)
Owuo We is the principal house of Osu Mantse Stool succession and was initiated after the enstoolment of Nii Noi Owuo II (17thOsu Mantse). Nii Noi Owuo II considered the following historical accounts of the Osu Mantse Stool when initiating Owuo We;
- The existence of the two (2) Black Stools with Sei Kwame for Amantra and Sei Kofi for Kinkawe.
- After the reign of Nii Noi Owuo I in 1824, the alternative House of Kinkawe and the emergence as Nii Noi Owuo II in 1931.
- The adoption of Dowuona as candidate from the House of Kinkawe when they succeeded Nii Noi Owo I and the subse- quent use of Dowuona as surname for his descendants.
- The omission of Owuo as surname for Nii Noi Owuo I’s descendants and re-emergence of Godfred Alexander Noi as Nii Noi Owuo II.
- Due to that he used ‘Owuo’ as surname for his descendants and subsequently changed the House name to Owuo We which eventually led to the change of the other House to Dowuona We.
Nii Noi Owuo II formed the Owuo We Royal house with descend- ants of Shorme, Maku both sisters of Narku III (13th Osu Mantse). We have the likes of K. N. Noi-Lartey, Nii La whose descendants are Mensah Mamfe, Noi-Botchway also supported him. These supporting members later became affiliated to Owuo We.
Those affiliated members are not true Nadu descendants but only adopted the House names.
We have one and only Owuo We Royal House situated at House No. F81/1, Osu-Amantra. Solomon Nortey Owuo, a son of Nii Noi Owuo II became head of family in 1988 until his demise in 2016.
The position of head of family had previously being occupied by descendants of Shorme and K. N. Noi-Lartey, an affiliated family member after the death of Nii Noi Owuo II.
Paternal Descendants of Nii Noi Owuo II (17th Osu Mantse)
Nortey (Sandy) is the first son and legitimate successor of Owuo We after the death of Nii Noi Owuo II. He is the first descendant of Nii Noi Owuo II to use ‘Owuo’ as surname. Sandy was named Solomon which is similar to the biblical King Solomon, son of King David.
Nii Noi Owuo II is the “Redeemer” for the House of Amantra and his male descendants are obviously the only RIGHTFUL candidates to ascend the Osu Mantse Stool from Amantra unless none of them exist.
Nii Noi Owuo II’s main covenant to House of Amantra is the use of ‘Owuo’ as surname for all his descendants and also a true Nadu. He directed all his male children to use ‘Owuo’ as surname for all his de- scendants born and yet unborn. Nii Noi Owuo II paternal descendants with the Owuo surname are the only RIGHTFUL candidates to represent Owuo We due to structure of the current Osu Mantse Stool Succession.
Owuo is not a ‘STOOL NAME’
Owuo is not a Stool name for Owuo We Mantse candidate because af- ter the reign of Nii Noi Owuo I (9th Osu Mantse) in 1824, no candidate had emerged from Amantra with Owuo as either ‘stool name or sur- name name’.
Historically, a ‘stool name’ emanates from a powerful leader in a tra- ditional area and in his memory a Stool name is instituted. After the death of Nii Noi Owuo I, the name ‘Owuo’ was re-introduced by Nii Noi Owuo II (17th Osu Mantse) in 1931. The introduction of Owuo as surname and Owuo We as the head title of the family house is significant.
The name ‘Owuo’ is reserved for only Nii Noi Owuo II’s descendants from Owuo We and not a stool name for their candidates. The Owuo surname automatically qualifies Nii Noi Owuo II descendants to inher- it the Osu Mantse Stool from Owuo We.
Owuo We Osu Mantse Successors List
The list is only Owuo We Osu Mantse successors who ascended on the Mantse Stool after Nii Noi Owuo II (17thOsu Mantse) instituted Owuo We. David Lartey Ashong is not true candidate from Owuo We Royal House.
The table below is a compilation of successors from Amantra and the historical antecedent that initiated Owuo We.
| No. | Name of Owuo We Osu Mantse Successor |
|---|---|
| 17 | Nii Noi Owuo II (Godfred Alexander Noi), (grandnephew of 13thOsu Mantse) |
| 20 | Nii Nortei Owuo III (Jonathan Noi), (son of 17th Osu Mantse)-1970-1982 |
| 21 | Nii Nortey Owuo III (David Lartey Ashong), a descendant of (Nii La)-(1984-1986) and (1999-?) |
Dowuona We (House of Kinkawe)
Dowuona We is the alternative Osu Mantse Stool House and was for- merly known as House of Kinkawe led by Nortei Dowuona I (10thOsu Mantse).
The House of Kinkawe was automatically changed to the Dowuona We after Nii Noi Owuo II (17th Osu Mantse) crafted the name, Owuo We out of House of Amantra during his reign as Osu Mantse.
The House of Kinkawe was also changed and institutionalized as Dowuona We after Nii Noi Owuo II initiated the current Osu Mantse Stool transformation.
The Dowuona We currently has two main houses but the original Stool House is referred as ‘Sei Shia’ just opposite the Dade Wo (the gods) shrine, the gods of the indigenous Kinkawe members (see fig.4.3, Dowuona We Royal House)
The second house was built by Dowuona III (16th Osu Mantse) popularly known as Nortey Kwashie. He built it during his reign as Osu Mantse and the House is known as ‘Black House’.
The ‘Dade Wo’ is the war god that led Nortei Dowuona and the House of Kinkawe during the war he represented Nii Noi Owuo I. The House organized annual celebration for the ‘Dade Wo’ that is currently housed.
Paternal Descendants of Nortei Dowuona (10th Osu Mantse)
Nii Nortei Dowuona I is the automatic “MAN” for the House of Kinkawe and his male descendants are the only RIGHTFUL candi- dates to ascend on the Osu Mantse Stool unless none of them exist.
The certification of ‘Dowuona’ as surname for Nortei Dowuona de- scendants from the House of Kinkawe signifies their right to ascend the Osu Mantse Stool.
Nii Nortei Dowuona I male descendants with surname ‘Dowuona’ from Dowuona We are the true and rightful Royals to inherit the Mantse Stool from that House.
Dowuona is not a ‘Stool name’
Dowuona is not a stool name that qualifies candidates from the Dowuona We to inherit the Osu Mantse Stool. The historical accounts of the Osu Mantse Stool succession justify that assertion.
The disputes that emanated from the past Osu Mantse candidates selection prompted Nii Noi Owuo II to institutionalize Owuo We and Dowuona We in order to avoid selected candidates being chal- lenged in the future.
Thus, persons with names such as Dowuona-Hyde, Dowuona- Hammond, Dowuona-Owoo and others can only be classified as affiliated members of Dowuona We and not automatic heirs to the Osu Mantse Stool.
Dowuona We Osu Mantse Successors List
The list is only Dowuona We Osu Mantse successors who ascended the Mantse Stool after the change of House of Kinkawe to Dowuona We.
The table below is a compilation of successors from Dowuona We after the creation of current Osu Mantse Stool Houses.
| No. | Name of Dowuona We Osu Mantse Successor |
|---|---|
| 18 | Nii Noi Dowuona IV (Noi Roman) - (1951- ?) |
| 19 | Narteh Dowuona V- (1951- ?) |
| 22 | Nii Okwei Kinka Dowuona VI (Michael Okwei Dowuona- Owoo), a descendant of an Affiliated Dowuona We member- (2007-?) |
The Dzaase(Kingmakers) Houses
The Dzaase (Kingmakers) Houses was instituted with the purpose of functioning as an institutional or organizational structure to administer the activities of the Osu Mantse Stool.
The Dzaase (Kingmakers) group is an integral part of the Osu Mantse Stool succession and they are powered to deal with the administration of activities of the Osu Mantse Stool.
The Dzaase houses were formed by the two ruling houses to act as an advisory body or assist during the selection and enstoolment of a new Osu Mantse Stool candidate.
The Dzaase (Kingmakers) Houses of the Osu Mantse Stool includes Owuo We, the Principal Osu Mantse Stool House, Dowuona We, Ad- juate We, Teinor We, Odartey Sro-We and Adukpono We.
Teinor We, Adjuate We and Odartey Sro-We were formed by Owuo We (House of Amanra) whiles Dowuona We (House of Kinkawe) es- tablished Adukpono We. The Dzaase Houses have collaborated very well with the ruling Houses in the past but currently the collaboration has not been the best. Every house wants to assume superiority over the others.
Adjuate We, the occupant of the Osiahene Stool is currently presenting itself as the head of the Dzaase group and this is in conflict with the position of Adukpono We, which is the occupant of the Dzaasetse Stool.
The Dzaase Houses have the responsibility to steer the affairs of the Osu Mantse Stool. The unity of these Houses will promote peace and tranquility within the Osu Mantse Stool area.
The current challenges that face the Dzaase (Kingmakers) Houses can be addressed under two (2) main areas namely; Composition of Dzaase (Knigmakers) and Duties of Dzaase (Kingmakers)
Composition of Dzaase (Kingmakers)
The Dzaase (Kingmakers) is a local organizational group established by the ruling Houses with the mandate to assist during and after selec- tion and enstoolment of a rightful Osu Mantse candidate when the Stool is vacant.
The Dzaase should be independent, transparent and democratic in the process of selecting a successful candidate to be enstooled as Osu Mantse without any provocation and partiality.
The current Osu Mantse Stool Dzaase is tainted with so many mem- bership as compared to the earlier composition which consists of only heads of Owuo We, Dowuona We, Teinor We, Nii Odartey Sro-We, Adukpono We and Adjuate We.
The current membership of the Dzaase consists of traditional title holders like Dzaasetse, Atofotse, Seintse, Asafoatse and Osiahene. These leaders emanates from the various Osu Mantse Stool Dzaase Houses.
There are individual members of the current Dzaase who are not affili- ated to both ruling Houses or belong to the accredited Dzaase Houses. Individuals have infiltrated the Dzaase and have arrogated positions like spoke person and secretary to themselves.
These individuals are so powerful that they currently control the Dzaase. They hold positions like Spokesperson, Advisers to the Dzasse and others. They have used those positions to either enrich themselves or cause confusion within the Dzaase.
The independence and transparency of the Dzaase will lead to a successful selection and enstoolment of a rightful Osu Mantse candidate. This will bring peace, unity and continuity to the Osu Mantse Stool succession.
Composition of Dzaase (Kingmakers)
The Osu Mantse Stool Dzaase System has a lot of challenges with regards to organization and management of their activi- ties. The current Dzaase System lacks unity and coordination among its members.
The duties of Dzaase (Kingmakers) have not been clearly defined by the initiators of the Osu Mantse Stool and the Dzaase Houses.
Currently, the Dzaase (Kingmakers) consists of traditional title holders, heads of Ruling Houses, Dzaase Houses and individuals without specific mandates assigned to them.
Conclusion & Recommendation
Chieftaincy is an institution which involves a chief of an area and its subjects. A chief, as the leader or ruler, is mandated to head a traditional organization for the purpose of achieving the aims and objectives of the establishment.
The traditional set up has been characterized by some persons as an institution associated with spiritual powers and as a result, some educated Royals have detached themselves and their services from the institution.
The Institution of Chieftaincy is noble and it needs both educated and uneducated persons to be actively involved in order to develop it to the highest standard.
Every Royal belonging to the various Stool Houses has a responsi- bility to uphold the ideals of their various Stools. They must assist to restore the dignity and sustenance of the Osu Mantse Stool.
Our forefathers established the Osu Mantse Stool and it is the duty of responsible Royals to transform and develop the ideals of our forefathers and the Mantse Stool they established.
Wrong Titles Bestowed on Current Osu Mantse Candidates
There have been wrong titles bestowed on the current Osu Mantse candidates after the creation of the current Osu Mantse Stool ruling Houses, Owuo We and Dowuona We respectively.
These wrong titles were given due to lack of knowledge on the creation of the current Osu Mantse Stool Houses and inadequate information on the Osu Mantse Stool Succession list. The title bestowed on the following candidates is inconsistent with the Osu Mantse Stool Succession.
- Nii Nortei Owuo III, private life known as Jonathan Nortei Noi
- Nii Nortey Owuo III, known as David Lartey Ashong
- Dowuona III (Nortey Kwashie)
- Nii Noi Dowuona V (Noi Roman)
- Nii Okwei Kinka Dowuona VI (Michael O. Dowuona-Owoo)
Nii Noi Owuo I (9thOsu Mantse) was the 1st Osu Mantse from House of Amantra who introduced “Owuo” as a sec- ond name and that is why he became Nii Noi Owuo I.
Subsequently, Godfred Alexander Noi, a grand nephew of Narku III (13thOsu Mantse) was enstooled as Nii Noi Owuo II (17th Osu Mantse) from the same House.
The two names are the same and in the order of Roman numerals, Godfred Alexander Noi who emerges as Nii Noi Owuo obviously becomes the second.
Furthermore, the decision to name Jonathan Nortei Noi, a son of Nii Noi Owuo II as Nii Nortei Owuo III is inconsistent because both names are not the same. The middle names are different and that automatically omits the Third Order Roman numeral in the title, Nii Nortei Owuo III.
Jonathan Nortei Noi should rather have been named Nii Nortei Owuo I because he is the 1st Mantse from Owuo We to have Nortei as his middle name after the formation of the House by Nii Noi Owuo II (17thOsu Mantse).
Finally, David Lartey Ashong becoming Nii Nortey Owuo III is also inconsistent. David was wrongly titled because no Osu Mantse from Owuo We had emerged with either the title Nii Nortey Owuo I or Nii Nortey Owuo II.
The Osu Mantse candidates were first, solely from the House of Kinkawe and subsequently Dowuona was added as a Second House. Over the years, some mistakes have been made in connection to issues relating to the Stool. These mistakes have been due to lack of knowledge on the Osu Mantse Stool Succession and the absence of educated Royals.
Ineffective and Inefficient Dzaase
The current Dzaase System has institutional challenges that need to be ad- dressed for them to discharge their functions efficiently and effectively without fear or favour to any group of persons.
It is the duty of both ruling Houses and in collaboration with the Dzaase (Kingmakers) Houses to restructure the Dzaase so that the ad- ministration of the Osu Mantse Stool will be more efficient and effective.
Social-Cultural Activities
The true Osu Royals are descendants of Noi Kpeneku who led the journey from Osu-Wem and Nortei Doku, the Nadu Wulomo (Chief Priest) who finally established Osu, the current settlement. The three (3) most important social-cultural activities practiced by Osu people are Otofo Rituals (Puberty Rites), Homowo Festival Celebration and Public Worship (Christianity) and it is briefly dis- cussed in this section:
Otofo Rituals (Puberty Rites)
This is the activity performed on indigenous Osu youth whose an- cestors migrated from Osu-Wem. The Otofo rituals also known as Dipo is the main puberty rites activity performed for the youth in Osu-Wem and the Shai-OsuDoku areas. The main purpose is for the youth to undergo those rituals when matured and ready for marriage. This also gives recognition to true Nadu Royals from Osu.
Puberty is a time of a person’s life when he/she becomes sexually mature often between the ages of 10-14 for girls and 12-16 for boys. This period of life also guarantees the child partial freedom to enable them grows into maturity. The Osu Nadu Wulomo, Spiritual head of the Traditional area supervises all activities performed during the Otofo rituals. The Wulomo takes full responsibility for the activities carried out and the sole participants’ are Nadu descendants.
The process for the Otofo rituals takes days to complete and some items are provided for the activities. The Nadu Wulomo finally blesses participants before being paraded through the principal streets for recognition. Thereafter, a family feast is or- ganized for participants to climax the occasion. The people of Osu celebrates their annual Homowo festival ei- ther on the last Tuesday month of August or the first Tuesday month of September. The celebration of their festival marks the process of unity and progress of their Traditional area.
The significance of the festival is when all Osu people partake in the activities with peace and love to one another. Homowo means hooting at hunger and according to the forefathers, during the process of migration; they experienced famine and severe hunger. However, they mustered courage to till the land, planted corn and called upon Atta-Naa Nyommo (Heavenly Father), the Dzema Wodzi (Ancestry gods), Wodzi (gods) and Sisadzi (Ancestors) through libation to bless the farms to yield in abundance.
In response to their prayers, a deluge of rains followed; the crops grew and yielded in abundance. They also caught fish in great abundance which included giant red snappers (tsile) and giant tunas (odaa). Their sheep and goats also multiplied as they fed on green pasture. The forefathers celebrated this abundance of food and vic- tory over hunger with a specially prepared diet from unfer- mented corn powder called kpokpoi which has now been corrupted to Kpekple, and palm nut soup with fish.
They hooted at and ridiculed hunger as they ate the kpok- poi with palm nut soup prepared from fish they also caught fish in great abundance which included tsile and odaa. The preparation for the festival begins with the planting of millets before the rainy season that begins in May. In June, a ritual called ‘gbemlilaa’ (locking the way) bans drumming and music to pave for the holy spiritual prayers to our Maker to bring manna to us. This is followed by ‘nshobulemo’ (ritual to calm the sea).
The Homowo is preceded by yam festivals for the various gods. This is the gods’ version of celebrating victory over hunger, but falls short of hooting and ridiculing hunger which is reserved for the main Homowo festival celebration. When the date for the Homowo festival of Osu is near, the people of Osu in the villages and overseas are expected to return to their various homes. Some of them arrive a week before the celebration of the festival commences. The first arrivals on Thursday are called ‘Soobii’ (Thursday people).
On the dawn of Sunday before the Tuesday celebration, royals from the various Stool houses visit the Osu Royal Mausoleum to weed, clean the various tombs and prepare the place for the commencement of the festival celebration. Those from the villages arrive with pomp and jubilating songs bringing their harvested crops especially maize and palm nuts along. The arrivals parade the streets all day and retire only during the night. This activity ‘Sootan’ is held on Monday afternoon and it is organized by the Ashante Quarter led by the Osu Mankralo.
In the early hours of Tuesday morning, the various Stool Houses and clans prepare kpoikpoi and palm nut soup for the feast ‘Sprinkling of Kpoikpoi’ Later in the afternoon, the Mantse of the traditional area, clan head, family heads and head of families pour libation to Atta-Naa Nyommo, Dzema Wodzi, Wodzi and Sisadzi, sprinkle white kpoi- kpoi mixed with palm soup to the Dzema Wodzi, Wodzi and Si- sadzi to thank them, invite their blessings and to signify the begin- ning of the feast.
The next day; Wednesday is the day of ‘Ŋôôwala’ (family reun- ion) when young visit the elderly, to wish them long life and the elderly in turn, shower the young with gifts of all sorts, including money. It is also the day to meet family members and then reconcile on matters of disputes and other related problems including elaborat- ing on the successes of the family.
Saturday is the day of ‘Amanprobi’- (visit to Osu Royal Masleum) which climax the end of the Homowo festival celebration and the attention is mainly focused on the Chiefs, Elders and Asafo groups. In the morning, the Asafo groups, Chiefs and elders of Ashante go to the Osu Royal Mausoleum, to perform rituals by feeding the ghosts and pouring libation to invoke blessings from Atta-Naa Nyonmo, Dzema Wodzi, Wodzi and ancestral spirits.
In the afternoon, the Chiefs, Elders of the Ashante Quarter and their Asafo Groups parade the streets from the Royal Mausoleum through the principal streets, other quarters and the Kinkawe Quarter before finally ending the activity at Ashante Blohum.
Public Worship (Christianity)
The town of Osu was called ‘Christianborg’ by the Europeans, because the castle then has a Christian section, which was very renowned. The Osu Stool was among the first Traditional establishments in the country that opened up to Christianity. The earlier leadership of Osu with the vision of creating and de- veloping a modern free society, unilaterally introduced public fellowship where people could comfortably worship their God through many religious practices.
Most of the earlier settlers worshipped their own gods like Klote, Dade, Ogbame, Gua and others without any form of intimidation from the earlier traditional authorities. The pioneers of Christianity in Osu was the Presbyterian Church of Ghana established by the Basel Mission from Germany. The church established its foundation stone in Osu before spreading throughout the whole country.
The Osu (Mantse) stool gave the Basel Mission a vast land to de- velop the principles and ideas behind the establishment of the Presbyterian Church. The church had a great support from the Osu Stool. The church developed a comprehensive layout which included building of church, complex educational structures, among other things. The residency of the Presbyterian Church Moderator and other offices are situated at Kuku Hill, a suburb of Osu.
After the bombardment of Osu Christianborg, the Presbyterian church moved to Abokobi before it extended to Akwapim in the Eastern Region and later spread nationwide. Other orthodox churches, which later emerged in the traditional area includes the Anglican, Roman Catholic, Methodist movements and other Pentecostal churches.
Osu Christianborg is blessed and it is also important to thank our forefathers for building a good foundation for the development of modern Ghana and democracy in Africa.