Asantehene Disappoints Kumawuman

Once upon a time, the inhabitants of a beautiful town that was intentionally being ruined by its traditional leaders felt the need to pray to God for redemption. The self-serving attitude of their chiefs coupled with their lack of farsightedness occasioned the dilapidation of this historic town. It did not take long for God to answer their supplication. But could they realise when their prayer was answered? I am afraid not.

Kumawuman is going through a similar situation. Oftentimes, the chain of chiefs from the supposed Ankaase royal family has been far too myopic, self-centred, and is devoid of any interest in the development of Kumawuman. A case in point is the disgusting fraudulent attitude of the late Barima Asumadu Sakyi II, the paramount chief. His sister, the current Kumawuhemaa, has an attitude almost ten-fold as far worse than his. As it is the character of that family, she sees any money coming into the Kumawuman Traditional coffers as hers, and hers only. The development of the town is a far cry to her; it is her worst enemy she would ever want to hear mentioned.

Anyway, the true royals, thus, the Ananangyas and the Odumases, have counteracted her claim. She has always publicly expressed the view that the Ananangyas/Odumases are slaves who are unworthy to occupy the Kumawu paramount throne. Consequent upon her verbal and written assertion as stipulated, the Head of the Ananangyas did invoke the "Asantehene's Great Oath" (Asantehene Ntamkese) on her. The invocation of the oath was not only to challenge the veracity or falsity of her claim but to prove her rather as the slave. The invocation of this oath normally helps not only to determine the truth in the case that compelled its invocation but to pronounce the correct judgment in the end. Since the oath was invoked on her about three years ago, she has not bothered to respond to it as tradition requires. This is an indication of how disrespectful she is towards not only Kumawuman but also, towards Asantehene.

The Asantehene, Otumfuo Osei Tutu II, for the simple fact of being her soulmate with whom she shares passionate intimacy has been rendered powerless in the face of her utter intransigence. How frequently has she not snubbed him by failing to do as he directs as far as the arbitration of the case goes? Is he actually then the current day King Solomon as alluded? How does he compare to the biblical King Solomon if it should take him years to arbitrate a case his idol King Solomon would take say, a day or a week to hear and deliver verdict? Someone more knowledgeable should please help me with this. Is it not only a fool who will sit down defencelessly, nonchalant as if lost their reactive capability or senses, when being attacked by a wild dog when he/she has a stick by him/her with which to jab the dog? That effective weapon to use to end the Kumawu chieftaincy dispute as it was with the story of the dog is the invoked "Asantehene Ntamkese". Anything short of that, but with the seemingly suspicious, cunning intention to decide the case in favour of Kumawuhemaa through delay tactics is a complete nonsensicality; an utter joke exhibited with the highest impunity.

The Ananangyas/Odumases have almost let a chance slip through their slimy fingers. They seem not to be smart enough but are moronically dancing to the pulling of the strings of both Kumawuhemaa and Asantehene as does puppets. Once when that Abenaa Wurukye of infamy had desired to pervert the course of justice by falsely claiming that the Kumawu paramount stool is hers, Asantehene did say something. What was it? Could anyone remind me of what was said? Wurukye had invoked "Asantehene Ntamkese" on both the Ananangyas/Odumases on one hand, and the Ankaase on the other saying, "Akokohwede mmienu nko ko obi afuo ase.........." The import of her statement was that the stool belongs to neither the Ananangyas/Odumases nor the Ankaases but herself. While the Ananangyas/Odumases did challenge her through a counter oath, Kumawuhemaa sat there with her mouth open and the lower jaw drooping without challenging the falsity of Wurukye the Akokohwede's claim. What did Asantehene say to her consequent upon her maintenance of absolute silence contrary to the expectation of everyone present?

Disquietingly, Asantehene addressed Kumawuhemaa saying, "Wate nea maame no eka no, eda a obedi fo wo 3ne Ananangyafo3 asem no mu no, wo ne no na ereko" - "Have you heard all that the woman (Wurukye) is saying? The day that she will be found guilty at the arbitration of the case involving her and the Ananangyas, you are also automatically guilty" This is because she never challenged Wurukye on her assertion that she, Abenaa Wurukye, is the rightful owner of the Kumawu paramount throne and that she, Wurukye, out of her own accord and kindness, gave the throne that she Kumawuhemaa occupies to her. Even after the insightful prodding purporting to get Kumawuhemaa to react as custom and tradition demands, she still sat there agape as if she was robbed of her mind. All that she could say was, "eduro ho a me ara meka mmasem" "I will defend myself in the event of Wurukye being found guilty" Why could she not challenge Wurukye by slapping her with a counter oath to the contrary there and then, but waiting to see her declared guilty or otherwise, before reacting? It was because she had employed Wurukye to come up with that nonsensical claim on the throne in the hope of delaying the case. Also, Kumawuhemaa would rather have the throne go to another ineligible royal family so that her Ankaase royals can still continue to have access to the throne as equally ineligible as they are.

It will be recalled that Abenaa Wurukye a.k.a Akokohwede, was able to drag the case for about two years. Of all her lies and delays, she was in the end found guilty. At the declaration of Wurukye's guilty verdict, Asantehene emphasized that the Ananangyas are the true descendants of Barima Tweneboa Kodua and that they should go for their throne. Had Asantehene not confirmed her warning to Kumawuhemaa as deduced from his verdict delivery? What did we see the conservative Ananangyas, "the Messrs & Mmes know all" do? They rushed to Kumawuman only to jubilate but failed to take over the throne from Kumawuhemaa. They are the "Messrs & Mmes Perfect in Tradition" and now Kumawuman is still without a chief because of their lack of comprehension of the dynamics of modern day issues. They are paying the price for their failure to act sensibly at that time as common sense would require. Next time a verdict is delivered, they will be discerning enough to act appropriately.

My concern is about Kumawuman citizens not being able to avail themselves of the benefits that come with the fact that one of their own is in government. In Ghana where "Kokofu ball bo" is conspicuous, now is the chance for Kumawuman to develop their land. Once the opportunity is gone, it's gone forever. "Opportunity knocks but once" Also, "A word to the wise is sufficient"

One may question why John Fosu, an unknown person to the Ananangyas/Odumases is too supportive of their cause? It is all because my history research proves that they are the true paramount royals of Kumawuman to whom the paramount throne belongs. Unlike the Ankaases, they are dynamic, farsighted and selfless.

Finally, the Ananangyas and the Odumases should take note of the good job God Almighty has done for them as regards doing everything possible to give back their currently stolen throne to them. To them I say, "One good turn deserves another" To the Ankaases I say," Visionless, greediness and selfishness is not noble traits of good neighbourliness. They are ignoble" As a chain is as strong as its weakest link, so are the Ankaases equally as strong as the frailty of their royalty - family-tree. They are the weakest link goodbye.

May God who has chosen the one He knew from his mother's womb from among the Ananangyas to rule Kumawuman, help reform the apathetic mentality of the people, especially, the Ankaases'. May He grant His Chosen One wisdom to rule his people and to develop the area to glorify His name. Amen.

John Fosu