Kpando Beckons Peace And Unity

King makers of kpando are respectfully admonished to be weary of wolfs in sheep’s cloths causing trouble and doing all they can to disintegrate the chieftaincy institution.

This was contained in the interim report presented to the chiefs and people of Kpando by the Togbe Ayim Committee of Reconciliation and Unification.

The committee could not hide its surprise at the entire Asianu/Bisiaku Royal Family who have allowed its “Guests and Strangers” interfere with the choice of candidates to ascend the Royal Stool.

According to them, persons who should not get near the Akpini Paramount Stool have now become the custodians of the Paramount Stool and are in possession of the key to the stool room.

The 43 page document has seven chapters and tackles almost every concern was presented to the chiefs and people of kpando at a brief ceremony at the Bishop Hermann College assembly hall on Wednesday 22^nd November,

Chapter One: Introduction,
Chapter Two: Historical Overview of the Case,

Chapter Three: Genealogy of the Royals of Akpini,

Chapter Four: The Establishment of the Dra (Dagadu/Bisiaku) Stool,

Chapter Five: Factors leading to the Disintegration of Akpini Chiefdom,

Chapter Six: Arguments Concerning the Paramountcy,

Chapter Seven: Reconciliatory Proposals.

It is noteworthy that the Kpando chieftaincy difference go back some 34 years, there has been a concerted effort by many well-meaning natives of kpando to bring the dispute behind them. MP of Kpando Hon Mrs. Della Sowah on December 24, 2016, added her voice to the call by formally inviting president of the Akpini traditional council Togbe Osei Tutu Brempong III (Paramount chief of Wusuta traditional council) to come to their aid. Togbe Osei Tutu Brempong also presented the petition to the Volta regional house of chiefs. Around the same time, Togbe Afendza III divisional chief of Anyigbe also wrote to the Volta regional house on the same subject matter.

At their council meeting On February 15, 2017, the Volta regional house of chiefs presided over by Nana Soglo Allo IV – president of the regional house of chiefs – gave the nod to Togbe Osei Tutu Brempong III to form a committee of Reconciliation to go into the dispute.

A four member committee comprising

Togbe Kwaku Ayim IV (Paramount chief of Ziavi Traditional Area) Chairman
Togbe Osei Tutu Brempong III (Paramount Chief of Wusuta traditional Area) Member
Fr. Isaac Benuyenah (Parish Priest of St. Augustines Catholic Church, Hohoe) Member
Daniel Benedict Kosipa – Secretary

Was formed, they began work 8^th March 2017.

After several months of sitting and mediation, the Togbe Ayim committee presented its report to the people of kpando at a brief ceremony at the Bishop Hermann College assembly hall on Wednesday 22^nd November 2017.

Almost everybody present agree the committee has done a thorough job and it has been very unbiased and factual in its finding. One could see among them a strong resolve and desire to put the dispute behind them and reclaim their enviable position in the Volta region.

Excerpts of the report:
HISTORICAL OVERVIEW OF THE CASE
This name Akpini is derived from the incantations used by the three original ancestors of the people at a ritual-oath taking to institutionalize a permanent political union of their peoples. History has it that three group leaders among the Ewes, namely Asianu, Adedze and Eko, became great friends during the exodus from Notsie, and at one point decided to fuse their groups marking the inauguration of their union at the bank of River Haho.

The three leaders bonded themselves together clasping their right hands together with the words, “Akpini-kpini”, meaning “Never, ever shall this union break or be dissolved”. They thence became known as Akpini or Akpiniawo. Thus between Notsie and Haho River, the Akpinis were led by Asianu, Adedze and Eko. When they crossed Haho River, the three great leaders unanimously appointed Asianu to be their leader. This was how the heavens bestowed on Asianu and his progeny the leadership role of the Akpinis. Though Asianu was given the mantle of leadership to be the central figure around which the entire groups of three would converge, each leader (Asianu, Adedze, and Eko) played their individual leadership roles in their respective groups.

Factors leading to the disintegration of AKPINI CHIEFDOM

The Committee, having carefully listened to the submissions of the various groups in Akpini Chiefdom, identified the following points as the major causes of the disintegration of the Akpini State:

1. The untoward behaviour of Togbe Vado:

The committee was informed that during the Nana Agyeman Badu Commission set up 47 years ago (in early 1970’s) to investigate the Paramountcy issues in the Volta Region, it was necessary that the commission met all the chiefs in the Akpini amalgamated traditional council at Kpando Technical Institute Hall.

At that meeting, when Togbe Dagadu Vi, the then president of the Akpini Amalgamated Traditional Council arrived at the Hall, all the Chiefs stood up in respect of his position. Togbe Vado, a sub-chief of Sovie, however, refused to stand up. the elders of Akpini questioned Togbe Vado on his improper behaviour against Togbe Dagadu VI. togbe Vado replied that, Togbe Dagadu VI was his own child and so there was no need for him (Togbe Vado) to give him (Togbe Dagadu VI) such an honour by standing up.

Akpini elders saw Togbe Vado’s action as an affront to the dignity of the Akpini State in general and against Togbe Dagadu VI in particular. Since then, the Akpini Elders and Chiefs resolved to avenge Togbe Vado’s misconduct. To the Akpini Chiefs and Elders, if Dra were not from the stock of a Sovie citizen in the person of Bisi Kwaku, Togbe Vado would not have the guts to behave rudely towards Togbe Dagadu VI. This became one of the remote causes of Akpini Paramountcy conflict, which has become a protracted “cancer” in the Akpini State today.

Below is the full text of the recommendation of the committee

RECOMMENDATIONS
Examining the evidence gathered under the microscopic lens of pseudo-juries, one notices the multifaceted/ham-fisted nature of the issues. This Committee has noted with sadness that, the Chieftaincy challenges facing the Akpini State are so rooted in acrimony, antagonism and bad faith. It has led to the distortion of historical facts and genealogical evidence.

The conflict was coloured with bad blood and death in some instances. Children have lost their daddies, wives have turned into widows over night. Promising young men and women who should be the financial bedrock of Akpini Development programmes had their lives mysteriously terminated. These and many more sad stories prompted this Committee to provide the recommendations below. It took a bold heart to come out with these recommendations, bearing in mind how hurting some of them may be. Nevertheless, for the sake of healing, one needs to take bitter pills at one point in time or another.

Starting on a Clean Sheet:

All Chieftaincy cases (including those between Clan Chiefs and their sub-Chiefs) in civil courts shall be withdrawn and amicably arbitrated within two months from the time of reading this document to the Kpando Kpekpe Etor.

All Akpini Chiefs, Queen mothers, and all other royalties shall meet at Dzewoe or any other place to plan the rites of reunion according to the customs and rituals of the Akpini State.

The final reunification rites shall be performed at the Dagadu Palace, with customary items necessary, according to customs and usages of Akpini on the right days for the performance of such rites. Whatever rites the stakeholders wish to perform must and should emphatically preclude human sacrifice.

Reparation for the Misconducts at Togbe Dagadu VI’s Funeral:

As stated above, the way the Bisiaku Family affronted the Chiefs and Elders of the Akpini State during the entombment of Togbe Dagadu VI was rather unfortunate. The Committee thinks that before a lasting peace could prevail, there is the need for the Bisiaku Family to pacify the Akpini Kpekpe Etor with one ram, which must be slaughtered in front of the “Afetorxor”. In a like manner, we plead with Togbe Afendza III, Togbe Adza Lokko VII and Togbe Asumadu III to provide one ram, which must be slaughtered at the same place to remove the oath sworn by the Kpekpe Etor in the night Togbe Dagadu VI was buried.

Sanity in the Royal Family:
1. 1. 1. As stated under the subtitle “Genealogy of the Royals of Akpini”, one fact which runs through all the cases is that the Dra Stool (which is also the Bisiaku Stool) traces its root to Asianu who was the father of Waya and the grandfather of Wayagoe (or the Agoe who gave birth to Dra). It follows therefore that the Akpini Paramount Stool is for the descendants of Dra (the great grandchild of Asianu). All others related to Dra by blood are automatic members of the Akpini Royal Family.
    1. 1. The Royal Family shall comprise the descendants of Asianu and Bisi Kwaku exclusively.
        
        The major source of anger on the part of Akpini Chiefs and Elders against the Bisiaku Family originated from the unruly behaviour of Togbe Vado as stated above.
        
        The Committee is humbly appealing to the Bisiaku Family, as a matter of courtesy, an overwhelming desire and love for peace, to provide one ram to the Akpini State as reparation for Togbe Vado’s wrongs.
        
        The Asianu and Bisiaku Royal Family has allowed herself to be controlled by their outspoken “guests” bringing a lot of distortion of facts and rituals related to the Stool. The “Royal Bloods” alone should take charge of such from now onward. The rest must be assigned their specific duties in line with their positions in the Royal Family. “Amedzro mekoa du lã o”.
        
        Those who do not have direct link to Asianu but are members of the clan through adoption and/or otherwise, must take instructions from the Royal Family. They are to perform any assignment or act in the position given them by the Royal Family. They should not arrogate any powers to themselves since this has been one of the causes of confusion among the Asianu/Biasiaku Royal Family.
        
        The Paramount Stool father (Zikpuitor) and the Stool family should customarily cleanse the Stool house in preparation for enstoolment of the next Paramount Chief of Akpini. This is because people who should not see the Stool have become the ritualists around it at a point in time. This and other uncustomary handling of the Stool has brought abomination onto it. The Committee thinks this could be one of the causes of the sudden deaths of Chiefs enstooled on the Stool. We unequivocally recommend that none of these rituals should involve human sacrifice.
        
        Asianu was the epitome of unity and leadership for the Akpini Kpekpe Etor. The Committee would like to emphasize once again that, Asianu’s descendants were not and should not be classified under the sexes of male descendants and female descendants. Apart from Wayagoe who emerged as the only prominent female figure hailing from the stock of Asianu through Asianu’s son Waya, Asianu genealogy is silent on other female descendants. There is only one lineage of Asianu (comprising male and female descendants), one for Adedze and one for Eko. Until two or so decades ago, nobody referred to the lineage of Asianu under the semantics of “Asianu Females” and “Asianu Males”.
        
        Another important fact, which needs an emphasis, is that Dra did not establish the Dagadu Stool because of Bisi Kwaku. Dra was empowered to establish the Paramount Stool for and in the Akpini State. His authority evolved from Waya and not necessarily Wayagoe. It was not Wayagoe that authorized Dra to establish a Stool. Furthermore, it was not Wayagoe that gave Dra the mantle of leadership. It was Waya and the Elders of Akpini that did. Referring to the Dagadu Stool therefore as matrilineal begs the question because the power of attorney in this case, emerged from Waya, not Bisi Kwaku nor Wayagoe.
        
        Secondly, if Dra was given this power of attorney to establish the Akpini Paramount Stool, he did not merit this supremacy exclusively from the fact that he was the grandson of Waya. It was a State Honour conferred on him for saving the entire Akpini State from imminent attack of the Ashantis.
        Thirdly, it is evident that the Royal Family members who are the original descendants have allowed the conflict situations of the Kpekpe Etor to detract them from the “Golden Crown” handed over to them by their ancestors. The Asianu/Bisaku Royal Family members are holding a full carcass of an elephant on their head yet have joined others chasing termites for a game. Now, the others chasing the termites are tactfully snatching the whole meat from the Asianu/Bisaku Royal Family. What a pity!!
        In short, the entire Asianu/Bisaku Family members are gradually losing sight of the great authority, power and responsibility given them hundred years ago by the great ancestors of Akpini Kpekpe Etor. This is so because of the bickering in the Royal Family.
        
        The Asianu/Bisiaku Royal Family is not only the political head of the Akpini Kpekpe Etor but also the spiritual concierge of the Akpini State. The Asianu/Bisiaku Royal Family members hold both the political as well as the spiritual keys to the unity, peaceful coexistence and development of Akpini State. If all Akpinis choose a new Dagadu today, Akpini State will not be what it should be, unless the same Asianu/Bisiaku Royal Family leads the celebration of “Danyiba Kaka”.
        
        This Committee is therefore shocked to its marrow that the Asianu/Bisiaku Royal Family has forgotten these two key leadership roles, which providence and the ancestors of Akpini have entrusted to them.
        
        the most stunned of all these incongruities is that the entire Asianu/Bisiaku Royal Family has allowed its “Guests and Strangers” to seriously interfere with the choice of candidates to ascend the Royal Stool. Persons who should not get near the Akpini Paramount Stool have now become the custodians of the Paramount Stool and are in possession of the key to the stool room. This is not only sacrilegious but also a dent on the spirit and custom of the Akpini Paramount Stool.
        
        This glitch has gone on for decades. Perpetrators of this grave distortion of Royal-values have managed to deceive some strong stakeholders in the Asianu/Bisiaku Royal Family into believing that all is normal. The perpetrators use the weapons of spiritual intimidation, putting fear in their “preys” not to stand against their agenda. Those who treasure their lives, condone this distortion of Chieftaincy norms in the Akpini Paramountcy.
        This Committee recommends that this anomaly is addressed and eradicated immediately, otherwise it will turn into a cancerous “wound” in the Royal Family, robbing the legitimate Royals of their Kingly Crown.
        
        The Noble Positions of Togbe Opeku and Dagadu Zikpuitor:
        As the Afedzikporfia of the Dagadu Paramountcy, Togbe Opeku holds a very high position in the Akpini State. Togbe Opeku and the Dagadu Zikpuitor have the noble task of supervising the nomination of the candidate for the Paramountcy and onward presentation to Togbe Adza Lokko (Chief of Gbordome Division). Togbe Adza Lokko (Chief of Gbordome Division), playing the role of Akpini Returning Officer, subsequently presents the nominee’s name to the other two Divisional Chiefs (Togbe Afendza and Togbe Asumadu) for final approval and onward enstoolment rites.
        All these people are the paramount kingmakers as far as election of candidates to occupy the Paramount Stool is concerned. Their positions must and should not be usurped by anybody in the Akpini State. It is also their responsibility to unite the Royal Family. They groom the royals of the Royal Family to make excellent Chiefs of the Akpini State. They deserve honour from all and sundry in the Akpini State.
        
        Choice of Candidates to Occupy the Paramount Stool
        This Committee passionately appeals to the Bisiaku and Asianu Families to respect the “human blood sacrificed” in the establishment of the Dagadu Stool. Every deviation from traditional norms can result in the death of occupants of the Stool. It is in light of this that the Committee suggests to both Families to come to a compromise when making choices for the Paramonutcy. They should and must always agree on one candidate, at a time, to occupy the Paramount Stool. They, together with Togbe Opeku (Afedzikporfia of Dagadu) and the Dagadu Zikpuitor (Stool Father) must have a consensus when choosing candidates to occupy the Paramount Stool.
        
        The three Divisions:
        
        Atsiafume Division: The Committee recommends that, the Atsiafume Division nominates and enstools a Divisional Chief before the end of February 2018.
        
        The Hierarchy of the three Divisional Chiefs: The Committee equally recommends that the three Divisional Chiefs (Togbe Afendza, Togbe Adza Lokko and Togbe Asumadu) be accorded the original positions assigned them. Nobody should usurp the authority of these three Divisional Chiefs. The three Divisional Chiefs remain the “Atamkafiawo” who alone swear the oath of allegiance to every rightfully enstooled Paramount Chief of the Akpinis. They are the ones to whom every rightfully enstooled Paramount Chief swears the oath of office. In the case of the three Divisional Chiefs, Togbe Afendza is always the first to swear the oath of allegiance to the Paramount Chief. Togbe Asumadu and Togbe Adza Lokko follow him in the oath swearing respectively.
        These three Divisional Chiefs have the noble task of vetting the candidates Togbe Opeku and the Dagadu Zikpuitor present for the position of Paramount Chief. They accept the candidates for enstoolment. Without their involvement, the Paramount Chief may not be validly enstooled.
        
        Togbe Afendza: He is the Divisional Chief of Anyigbe. Apart from the Paramount Chief, Togbe Afendza, the “Ŋgorgbefia” as well as the “Aǔafia” (War-Chief) of the Akpinis, should and must be revered as the first among equals when it comes to the three Divisional Chiefs. He sits always by the right side of the Paramount Chief at all public gatherings. It is customarily mandated that he and the other two Divisional Heads (Togbe Adza Lokko and Togbe Asumadu) approve the candidates for the Paramount Stool before they are enstooled. He automatically represents the Paramount Chief of the Akpini State as soon as the Paramount Stool is vacant.
        
        Togbe Adza Lokko: He is the Divisional Chief of Gbordome (the Central Division of the Akpini State). Should the Paramount Stool and Afendza Stool be vacant, Togbe Adza Lokko automatically represents the Paramount Chief of the Akpini State. It is customarily mandated that he and the other two Divisional Heads (Togbe Afendza and Togbe Asumadu) approve the candidates for the Paramount Stool before they are enstooled. Any time the Paramount Chief appears at public functions, Togbe Adza Lokko sits directly behind him. As stated earlier, Togbe Adza Lokko should regain his former position as the Divisional Chief of the entire Gbordome. Gbordome must and should reunite.
        
        Togbe Asumadu: He is the Divisional Chief of Atsiafume. Should the Paramount Stool, Afendza Stool and Adza Lokko Stool be vacant, Togbe Asumadu automatically represents the Paramount Chief of the Akpini State. He is the “Miamefia” of Togbe Dagadu. He and the other two Divisional Head (Togbe Afendza and Togbe Adza Lokko) are mandatorily supposed to approve the candidates for the Paramount Stool before they are enstooled. He always sits at the left side of the Paramount Chief during all official gatherings.
        
        The Binding Task:
        
        Finally, the Committee recommends that the Chiefs and Elders of the Akpini State mandatorily give the Asianu/Bisiaku Royal Family up to 15th January 2018 to resolve the misunderstandings among them. The Committee further recommends that the three Divisions exhilarate the Asianu/Bisiaku Royal Family to nominate and enstool a fresh Paramount Chief for the Akpini State before the end of April 2018. Akpini State cannot and must not continue singing the “choruses of bad blood” in 2018. Akpini State must and should turn a new leaf by the end of April 2018. Akpini State must and should rise now.
        Where is the one-time Akpini State that commanded authority from Peki to Kete Krachi? What has happened to Asinu’s Kpando? Where is Adedze (Lãlenu male KpÕr)’s Kpando among Ewe States of Volta Region? What has bedeviled Eko’s Akpini and robbed it of its position in the Volta Regional House of Chiefs? Akpini State must recover from this political coma or forever die.