When Kings Speak: The Nayiri’s Call For Security And Sanity In Bawku

Introduction
When an ancient throne speaks, it echoes beyond borders. The Overlord of Mamprugu, His Royal Majesty Nayiri Abdulai Mahami Bohagu Sheriga II, has once again reminded Ghana of what true leadership looks like—measured, firm, and dignified. In a clarion call issued from the sacred grounds of the Nayiri Palace in Nalerigu on 17^th April, 2025, the revered king called upon the Government of Ghana to urgently intensify security in Bawku and its surrounding communities.

While the media captured the headlines, the deeper essence of the Nayiri’s message speaks to the very soul of Ghana’s unity, the fragility of peace, and the sanctity of chieftaincy as a stabilising institution in national governance.

The Power of Tradition and the Burden of Wisdom

His Majesty’s intervention is not political posturing. It is the cry of a custodian burdened by the weight of tradition and the duty of care to his people. As the enskinner of Bawku, the Nayiri’s authority is undisputed—etched in oral traditions, affirmed in colonial archives, and sustained through post-independence state practice. As Prof. Dennis Ladouceur observed in Chiefs and Politicians, Mamprugu’s centralised chieftaincy system places the Nayiri at the apex, with the authority to enskin all paramount chiefs within its domain—including Bawku.

Thus, the king’s call should not be misconstrued by the Kusasi leadership and its sympathizers as weakness. Rather, it is the voice of a statesman—a father-figure who, in the face of provocation, still chooses the path of dialogue, dignity, and diplomacy.

From History to the Present: A Conflict Rooted in Usurpation

Bawku is not merely a geographic space—it is a historical reality within the Mamprugu Traditional Area. The conflict today is less about ethnicity and more about the consequences of historical distortion and political interference. The PNDC era may have continued the gates to usurpation started by Dr. Kwame Nkrumah and his CPP government, but the wounds have since deepened due to continued governmental silence and selective justice.

What’s striking is that the Nayiri has never made this a war against the Kusasi people. Evidence abounds in the peaceful cohabitation of Kusasis in Mamprugu lands—from Walewale to Gambaga to Nalerigu—who live freely, trade openly, and worship peacefully. The same cannot be said of Mamprusis in Bawku, Binduri, Wurokambo, Gumyoko and other areas, who suffer attacks, profiling, and displacement at the hands of those illegally occupying the skin.

Security Is Not a Privilege; It Is a Right

The Nayiri’s proposals were as practical as they were urgent—deploy more security forces, establish police posts in flashpoint areas, and create joint police-military checkpoints along major roads. Public institutions such as markets, hospitals, and lorry stations must be protected from marauding militias. Economic activity must resume, and basic freedoms restored.

As a Mampruli proverb wisely puts it: “A pot filled beyond its brim will break.” The patience of Mamprugu’s youth must not be mistaken for passivity. They restrain themselves out of reverence for the Nayiri’s peace-first approach. But without swift state intervention, their restraint may wane—and the consequences could be dire.

National Unity Cannot Be Built on Selective Justice

Ghana must realise that the Bawku conflict is a national security concern, not a tribal matter. A crisis that spills over into Burkina Faso and Togo threatens regional diplomacy and trade. And a nation that abandons tradition in favour of convenience chips away at the very foundation of its identity.

As political scientist Naomi Chazan reminds us, “Security is not merely the absence of violence; it is the presence of justice, dignity, and opportunity.” By ignoring the rightful authority of the Nayiri and delaying justice for victims of the Bawku conflict, Ghana risks losing its moral high ground and the confidence of its northern citizens.

It Is Time to Act—Not Just Talk
The Government of Ghana must rise to this moment. Security must be increased, perpetrators of violence—regardless of their ethnic affiliation—must be held accountable, and peacebuilding efforts must center the legitimate custodians of tradition. Anything less would be a betrayal of the country’s founding ideals.

Let us remember the Akan wisdom: “If you seek peace, pursue it at its root.” And the root, in this case, lies in justice and rightful succession.

Conclusion: A Royal Call, A National Test

The Nayiri has spoken—not with threats, but with the solemn authority of a father concerned about his children. His wisdom is not to be taken lightly. The call from Mamprugu is not just for security in Bawku—it is for justice, dignity, and the preservation of Ghana’s traditional institutions. And as us elders say: When elders are in the house, the goat should not die in the rope. Ghana has elders. Mamprugu has spoken. Will the state listen before the rope tightens and peace slips through our collective hands?

Let us not wait for the drumbeat of war to change our tune. Let us dance now—to the rhythm of reason, responsibility, and restoration.