Lawyer and historian Nana Obiri Boahen has issued a stern warning regarding the growing security implications related to chiefs allied with the Asante Kingdom, who reportedly face maltreatment when fulfilling their traditional obligations to the Asantehene, Otumfuo Osei Tutu II.
As a guest speaker at the Ashanti Youth Association’s “Asante Legacy Awards Symposium” held at Golden Bean Hotel in Kumasi, Nana Obiri Boahen expressed surprise that chiefs allied with the Dormaa stool do not face similar treatment.
He questioned why chiefs and towns allied with the Asantehene are subjected to hostility by Nana Agyemang Badu II, leader of the Dormaa stool, and his allies.
Nana Obiri explained the historical context of the creation of the Bono Region, emphasizing that it was established in April 1959 solely for administrative purposes.
Highlighting a deeper historical context, Nana Obiri Boahen traced the origins of the Bono Region back to its *administrative creation in April 1959*, emphasizing that the region’s boundaries were never intended to stir ethnic or traditional conflict.
He also cited the parliamentary submissions of then-MP Lawyer CS Takyi in 1958-59, who advocated for the region’s creation based on administrative need.
Yet since 2010, tensions have escalated dangerously, especially towards towns like Tuobodom, Offuman, Denkyira, TanoBuase, and Nkoranza all loyal members of the Asante traditional council who now find themselves in a precarious predicament akin to being endangered minorities.
He said “But it was not the same tension as now; in fact, in 2010 the tensions started escalating, and towns such as Tuobodom, Offuman, Denkyira, TanoBuase, and Nkoranza, who are all members of the Asante council, have become endangered species, which is very dangerous.”
Highlighting the legacy of Ghana’s first president, Dr. Kwame Nkrumah, in creating the region, and President Nana Akufo-Addo’s role in its demarcation, Nana Obiri pointed out that these actions were all meant for administrative purposes.
He underscored the dangers when towns allied with Asante are prevented from honoring their alliances by being stopped from traveling to the Asantehene to pay homage.
Of particular concern, Lawyer Obiri Boahen described the paradox where Bormaa, comfortably located in the Ahafo Region under Dormaa oversight, openly worships Dormaa without issue.
Yet towns allied with the Asantehene attempting similar gestures towards Kumasi face resistance, an act Nana Obiri Boahen warned was “very dangerous” and fraught with potential security fallout.
He stated, “What makes it dangerous and sad is this: take Bormaa, for example. Bormaa is located in the Ahafo Region and is the Nifa stool under the Dormaa stool in the Bono Region. Now, Bormaa worshipping Dormaa is good for them, so nobody should question that.
“But when Offuman, Tuobodom, TanoBuase, Nkiraa, and Nkoranza come to Asante to worship the Asantehene (Asante Kingdom), it becomes a problem, and they are being forced not to go. This is a very serious matter.”
Nana Obiri also revealed that traditional council meetings in Kumasi are affected by covert attempts to undermine chiefs allied with Asante.
He cited Nana Kwaku Gyan Buokro II, Offuman Manhene, a gazetted paramount chief, who despite attending council meetings faces underground opposition, a security concern that has gone unaddressed.
Nana Obiri Boahen disclosed “Towns that have alliances with the Asante Kingdom are not taking it lightly. Nana Kwaku Gyan Buokro II, Offuman Manhene, a gazetted paramount chief, attends Asanteman traditional council meetings, but people are working against him covertly, and nobody is speaking about it in terms of security, which is very dangerous. But the other way round, alliances involving the Dormaa stool and other chiefs are accepted, and everyone is quiet about it,” he skeptically stated.
Addressing misconceptions about the ethnic identity of people from Seikwa and Domase Number 2 in Bono Region, Nana Obiri clarified that Seikwa people descend from Kakarakro in Côte d’Ivoire and settled in Seikwa in 1553 through Gyamahene.
He explained “Someone from Seikwa, how can you say someone from Seikwa is a Bono person? The Seikwa people are from Kakara in Côte d’Ivoire, and in 1553 their grandfathers came to Gyamahene, who gave them a place now called Seikwa. So, what has Seikwa got to do with the term ‘Bono’?”
He asserted that being in Bono Region does not make them Bono indigenes.
“Seikwa is called Bono just because it is in the Bono Region, but you cannot say you are a Bono indigene,” he added.
Similarly, he explained that Domase Number 2’s occupants have ties to Bantema stool, disputing claims that the people are Bono.
He emphasized, “Domase Number 2’s Awuo Panin was once an occupant of the Domase Number 2 stool but left it to occupy the Bantema stool. When he was going to occupy the Bantema stool, he made Bosomtwe, his uncle, enstool the Domase Number 2 stool. Anyone who can be enstooled as Domase Number 2 stool can also be enstooled as Bantema chief.
“So, how would you describe the people of Domase Number 2 as ‘Bono’ indigenes? And God forbid for them to claim they are not Bono indigenes, that would bring trouble,” Nana Obiri Boahen highlighted.
Source: www.Kumasimail/Kwadwo Owusu
