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BREAKING NEWS:

NAI SHIA SANE PART II "WHO IS LAKOTE ADUAWUSHI

*NAI SHI SANE PART II-WHO IS LAKOTE ADUAWUSHI?*


*HIS ORIGIN* 

An adage says bei ko k af Lakote to wit there is definitely a day Lakote was born. This expression connotes that everything has a beginning and owner. Oral tradition asserts that nobody knows the beginning of Lakote neither where he originated from. Zimmerman corroborates that he and his family came from the sea to dwell on the coastal strip of Accra.

 It is believed upon arriving the at the shore he stroked the ground with his rod and water gushed out of the ground. He named the place dud kw now corrupted as dodokw because out of that ground came water to fill their pots. The water is there till this day. In ancient times Lakote Aduawushi used to perform his maadumo rites at Dodokw or Osekannaa. The place used to be a landing beach. Abeo Kyerekwandah and all others who landed at the beach met Lakote Aduawushie. The construction of the James Town Harbor compelled him to relocate to the present day Nai Shi Wulu/Osaamatsoshishi.

Many scholars agree that after the defeat of the Ayawaso, The Asr and Tuma stocks came down to meet Lakote Aduawushi who settled them at the coast. 

 C.C Reindorf reiterates The other earliest settlers were there the Les, as we find mentioned the family of Lakote Aduawushi, who is known to have been on the coast with his people before the Akras removed thither. Johannes Zimmerman further elaborate that One day he saw a canoe at sea and those in were calling him. He went with his family to bring them to the coast. The people were Portuguese (Oksh blfomi). later the Dutch or Danes in Osu Christianborg (Kinka blfomi) and British (Nglshi blfomi) also arrived. 

*ni am fee amhl wolo, ak shikp n en. Koni k ll f ll ni abadam shi l, ek wolo ats am, koni am ya wol nym, edzaak shikp n en. Nakai mi mini y sa l h le; ni ek am, ak wodzii n aafite, shi am fee l y shikatso he, koni ek-ye odase, ak shikp n en. Ni amfee nakai* 


This means that they gave Lakote Aduawushi a document which indicates that he is owns the Land and any canoe that arrives at the coast should pay him. They disclosed to the whites, the document could be destroyed therefore requested for a golden rod which was given to Lakote Aduawushi as a witness that he was the true owner of the land and it was made so.

Irene Odotei notes that in a significant sense Ga names give information about the history, social organization, beliefs, values and customs. The Lakote Aduawushi family has the following nomenclature 

Fathers: Lakote, Lateboi, Latekwei, Lateokai and Latemai

Aunties: Larteley, Lartiokor (Anorkor), Lartekai, Lartetsoo, and Lartefoo

Sons: Larte, Lartei, Larlai, Larkai and Larko

Daughters: Larley, Larkor, Larkailey, Lartsoo, and Larfo


*MEANING OF ADUAWUSHIE*

According to Irene Odotei, any bearer of a particular name regardless of lineage is addressed by an appellation. A.A. Amartey corroborates, it is a common practice for a Ga to address himself with him appellation or sabl whenever his integrity is at stake. Aduawushi comes from adu awu shi to wit it spreads on the ground. Lakote been the chief priest plants nyanyra (hyssop) at his house (Dudkwe or Osekannaa) which he used in performing rites. Nyanra (hyssop) spreads on the ground (ekw k wu shi) and people usually come to seek nyanyra from him in those days. Eventually instead of saying mii ya Lakote jm miya tse nyanra they rather say miiya adu ewu shi jm. Adu ewu shi later corrupted as Aduawushi became his name as people no longer say miiya Lakote jm but adu ewu shi jm mi ya tse nyanyra (am going to Adu awu shis place for nyanyra). 

This debunks the claim by usurpers that Aduawushi is a Fante name meaning di ewusie as fallacious.

Aduawushi oo, Beni Ga jo oshi , ny h Kle.


*RELATIONSHIP WITH BORKETEY LAWEH*

Zimmerman further asserts that Lakote Aduawushi shares boundary with Borketey Laweh. Their boundary is the Kpeeshi lagoon. Borketey Laweh owns from Kpeshi to Ada Shwilao while Lakote Aduawushi owns from Kpeeshi to langma to Awutu Apla. La people upon their arrival at Ajante Hills (Aboasso Hills) saw a faint blue flame on the southern part of the hill signifying that there were inhabitants at the shores of the coast. Their scouts inform their war lord Sowah Gborbilor that the inhabitants were the Ga Mashi people led by Nii Lakote Aduawushi.

Oral tradition claim that Lakote Aduawushi is the senior brother of Borketey Laweh and Boi Tono is the son of Borketey Laweh. It is believed that Boi Tono left his father Borketey Laweh at Nungua after their arrival to stay with his uncle Lakote Aduawushi at Ga Mashi. Lakote Aduawushi then gave the Nym Tsaa deity to Boi Tono.


*HIS DEITIES*

Reindolf notes that Lakote Aduawushi owns the Nai deity, He gave the Oyeeni deity Moi We group and Nym Tsaa deity to Boi Tono. Ashiakl, Amugi, Oyeni, Abledede, Ablekk, Ttr, Osekan, Mamang, and Nym Tsaa all belongs to Lakote Aduawushi.

The Late Ashiakl wulm, Nuumo Lakote Aduawushi was the last wulm to perform rites for all these deities.


*NAI SHI WULU AND FUNCTIONS*

The Nai We (Temple) is the palace of the Nai wulm not a family house. It is sacrilege for people to turn the Nai We (Temple) to be their home. Only the Nai wulm who has the right to sleep there. The Nai Shi Wulu is the family house of Lakote Aduawushi We. All rituals, family activities such as naming ceremony, funeral meetings, etc. takes place at Nai Shi Wulu.  The place is also known as Dade We or Osaamatsoshishi. According to oral history, Lakote Aduawushi moved from Dodokw to Osaamatsoshishi. It is believed that after prayer Lakote Aduawushi caught the thunderstone and planted it there. It became the meeting place of all chiefs and elders. Since time immemorial all Nai wulomi are out doored at Osaamatsoshishi while Ga matsmi are outdoored at Amuginaa. It is the sole mandate of the Family head of Nai Shi Wulu (Lakote Aduawushi We/Dade We) and his elders to install Nai wulm. 

All Ga traditional rites and customs commences and ends at Nai Shi Wulu.

The following houses assist Lakote Aduawushi family in performing rites;

Boi Tono or Nym Tsaa We, Jaflo Otu We, mprakwa We, Anje We, Smenaa We and Klokoto We.


*WHY ASHIAKLE WULM*

It is believed that the choice of Nai wulm from Lakote Aduawushi family is purely divine. Thus, when the gods and ancestors (kmiamlibii) dont bring any, the caretakers (Nuumo Tete, Nuumo Yaote, and Nuumo Akwaa Mensah) takes over as Nai wulm. 

In the process of time, some elders of the caretakers family inorder to wipe out the Lakote Aduawushi bloodline from ascending to Nai wulm position decided to poison them and put toxic substances in their food and drinks. Most of the Lakote descendants in order to save their lives run away from Nai Shia wulu never to have anything to do with Nai worship. Some also joined the Islamic faith. This diabolic attitude by the caretakers elders led to the regent Nai wulm been plagued with ill health and short reign.

During the reign of Nuumo Akwaa Mensah II, he realized that just like his predecessors (Caretakers) he was suffering from the same fate so he desired to enquire from the ancestors (Kmiamlibii). The ancestors disclosed that the only remedy is to install Nai wulm from the original owners (Lakote Aduawushi bloodline). Since Nuumo Akwaa Mensah II was recognized as Nai wulm and couldnt be destooled, he consulted the elders and they concluded that since Ashiakl is the eldest of Nai deities, Ashiakl should be named on the new wulm. The Kmiiamlibii had then chosen Niifio (Lakote Chorkor) and was named Nuumo Larkote Aduawushi in 1950. He went through all the installation process of Nai wulm because he is the rightful Nai wulm and father to the regents. Nuumo Akwaa Mensah II handed over the silver rod given by the Dutch to the Ashiakl wulm as the true owner of the land. As the rightful Nai wulm, he wears shkei kpawo and afili, prayed at Independence square yearly, performed shbulem, maadum, performed rituals for the whale (Bonso which landed to the sea shore) etc. it should be noted the caretakers wear banka and do not enter the sea to perform shbulem (purification of the sea) because they are not the true owners of the Nai deity.

On the demise of Nuumo Akwaa Mensah II, instead of Nuumo Aduawushi officially assuming the Nai wulm title, some of the caretakers elders objected and compulsory compel him to install a caretaker Nai wulm to work with him. He was deceived that since Lakote Aduawushie family are fathers and the caretakers are their children, there is nothing wrong with both wulmi working together as it has been in the time of Nuumo Akwaa Mensah II. He compromised and installed Nuumo Yaote II as Nai wulm. After Nuumo Yaote II expired, Nuumo Larkote Aduawushie installed his faithful spiritual son the late Nuumo Tete III as Nai wulm in 1983. The Ashiakl wulm joined the ancestors in 2004 after 54 years of reign.

I wish to state unequivocally that since the time of Ashiakl wulm, the regent wulmi dont hold the silver rod given by the Dutch and also dont put on shkei kpawo.

The Ga Kusumts, Nii Lakote Aduawushi testified that incase the Ashiakl wulm cant go for maadum, maafa, shbulem or other important function as a result of his old age he gives the silver rod to him (Kusumts) to go with the late Nuumo Tete III and he (Kusumts) will perform the rites on behalf of Ashiakl wulm.


*PAST NAI WULMI*


*BEFORE 1400: LAWTE LAWT OR PRE-LAKOTE ADUAWUSHI ERA;* 

Some scholars assert that the Gas were at the coast by the 12th Century. Since we have no historically account of whom were the Nai Wulmi during those periods, I will call it Lawte Lawt as ascribed by oral tradition.


*1471-1734: LAKOTE ADUAWUSHIE ERA*

Zimmerman recounts that the Portuguese who were first to arrive at the coastal strip of Accra met Lakote Aduawushie. The Dutch and British also came to meet Lakote Aduawushi. After the defeat of Ayawaso, the Asr and Tuma stocks came down to meet Lakote Aduawushi who was considered owner of all the land at the coast being the High Priest of the Sea-god (sh Jemaw). 

After the departure of Borketey Laweh into the sea in 1606, Lakote Aduawushi took charge of Nungua and brought Lumor Bortey from Peki to continue Borketey Lawehs dynasty. The Otulohum people and others came to meet Lakote Aduawushie in 1700. Reindorf further states that Larteboi, the brother of Lakote was acknowledge as the king of Accra in 1734.

Thus, within a period of 263 years (1471-1734) one can be certain that there have been at least seven (7) Nai wulmi with the title Lakote Aduawushi. 


*1734-1777: THE EARLY REGENTS*

During these periods, there was no Nai Wulm from Lakote Aduawushi bloodline. Boi Tono the Nym Tsaa wulm become the Nai Wulm regent and in order to strengthen the relationship with the Dutch he gave his daughter Naa Borkai to the Dutch governor John Nickel Addy and was recognized as the king of Accra in 1734. Reindorf reiterates that his son Boi Borkwei succeeded him.


*1779-1888 LAKOTE NUKPA AND LAKOTE LONA*

During the struggle between Okaija I and Ayikai Siahene, Okaija installed Lakote Nukpa as Nai wulm, sought his blessings and defeated Ayikai Siahene. Oral history affirms that the last Nai Wulm from Lakote Aduawushi bloodline after Lakote Nukpa is Lakote Lona.


*1891-2008: *THE CARETAKERS REIGN*

It is believed that the caretakers took over as Nai Wulmi from 1891. Though there are no specific dates of some of their reign, there have been Nuumo Tete I, Nuumo Akwaa Mensah I, Nuumo Yaote I, Nuumo Akwaa Klomor, Nuumo Oson Gbalor, Yaote Norts, Nuumo Tete II, Nuumo Akwaa Mensah II, Nuumo Yaote II and finally Nuumo Tete III.


*2010: LAKOTE ADUAWUSHI- THE SUBSTANTIVE NAI WULM*

Before the demise of Nuumo Tete III, he had already disclosed to family members and close friends that after he joins the ancestors, the true owners (Lakote Aduawushi Family) will take the official position as Nai Wulm. The Kmiamlibii had chosen one Abraham Larkotey Lartey who was by then a presiding Elder of the Healing Hand of God Mission, Bortianor and Pastor elect in Bible School. He was destined to be Nai Wulm before his birth and disobedience to answer the call of his ancestors caused him to be bedridden for over one and half years. His deliverance came when accepted the call of his ancestors to be Nai Wulm. He was installed by the accredited elders of Nai Shia Wulu on 7th September 2010. He went to Nungua and the late Gborbu Wulm, Shits Nuumo Borketey Laweh Tsuru performed all the mandatory traditional and customary rites for him and was out doored on 26th October 2010 at Osaamatsoshishi.

Unfortunately, some chiefs and elders tagged Nuumo Lakote Aduawushi as New Patriotic Party member when refused to perform rites for George Tackie (Nii Adama Latse II) to be Ga mats. According to Nuumo Lakote Aduawushi, his predecessor Nuumo Tete III had performed rites for Nii Tackie Tawiah III (Dr. Joe Blankson) as Ga mats therefore he cant perform rites for George Tackie. These so-called elders and chiefs vowed to install another Nai Wulm.  These usurpers repeated an abomination by Ayikai Siahene in 1830 by installing one Abraham Yartekwei Yartey as Nuumo Akwaa Mensah III in 2012. 

The case was referred to Ga Traditional Council with the Panel constituting Nii Doodu Nsaki II (Otublohum Mats), Nii Kpobi Tetteh Tsuru III (La Mats) and Nii Ayikai III (Akanmajen Mats). They responded that they need to carefully examine the case before giving the final verdict. Unfortunately, due to the attack at the Ga Traditional Council on 13th June 2013, the panel was unable to give the final verdict till today.


*Conclusion*

Lakote Aduawushi owns the coastal strip of Accra and is the legitimate Nai wulm. The Lakote Aduawushi We had graciously and patiently allowed the caretakers to reign peacefully. It is prudent the caretakers family reciprocates this same kindness to Lakote Aduawushi family by allowing them to reign in peace in order to move GaDame forward. 

Tswa omanye aba.




*References*

Zimmerman, Johannes, A Grammatical Sketch of the Akra- or the Ga language (Stuggart: Basel Missionary Society. 1858). 

Reindorf, C.C., History of the Gold Coast and Asante, Third Edition (Accra: Ghana Universities Press, 2007).

Odotei Irene, What Is n A Hame? The Social And Historical Significance Of Ga Names, Research Review Ns Vol.5 Mo.2 1989

Ga Nikasemo Asafo Lecture II, The Rise of Ayawaso, Accessed 13/05/2020

Field, M.J. Religion and Medicine of the Ga People. London: Oxford University Press. 1937

Nuumo Lakote Aduawushi, Interview at his residence in Bortianor,2020

Nii Lakote Aduawushi, Interview at Nai Shia Wulu, 2020

Ga Nikasemo Asafo Lecture II, The Rise of Ayawaso, Accessed 13/05/2020

History of Labone (Labadi) Now La with particular reference to Akornor We, Kowe AD. 1007 11th Century to 2006.

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