THE AKUAPEM PEOPLE (LARTEH AND KYRIPON)
The Akuapems were part of the Shuoyi clan of the ancient Guans. The members of the Shuoyi clan included present day Efutus, Awutu, Nkonya, Gonja, Nawuri, Krachi, Ntsumburun, Atsode, Anyanga, Dwan and Anum-Boso. Guans migrated from somewhere Egypt to Mali and subsequently to the Burkina Faso before 1200AD. They migrated in clans with each clan having its head. They migrated into Ghana with some of the Akans and made their settlement around present day Bono-Manso. Their contact with the Bonos at Bono-Manso affected the Bono Twi in terms of accent and vocabulary. The war raised by the Asantes forced them to migrate southwards.
The three Guan clans
were scattered across with one clan making it to present day Ga land. Another
clan also went to the Ivory Coast and later, they continued to Ghana. The last
clan would get to the Denkyira-Anyin areas and subsequently, they continued to
the Oti Region. The Gonjas who got to Ghana first were also members of the
Shuoyi clan just like the Foodo, Alijo and Anyanga people. As the Gonjas
travelled they got to a place where they said “Ebɔɔlɛ” which means “it is okay”
and that has been said overtime as Bole.
The Shuoyi people
came to Ayawaso passing through present day Senya and with time sought peace
with their rival Akans. The Gas came to meet them. At Ayawaso, they lived with
the Ga people through to Brekuso especially the present day La people of the Ga-Dangme
ethnic group that they developed cultural and linguistic affinities with each
other. Later, the La people moved to their current home at Labadi.
The Ga-Dangmes were mainly into fishing and the
Guans were into farming so after living with the Ga-Dangmes for years, some of
the Guans broke off and they migrated to the mountainous Akuapem ranges so they
would be able to farm and even preserve their dialects. The Nkonya and Gua
(Anum-Boso) group who were part of this people rather settled on the low lands
of Akuapem. The Efutus did not go with them rather they moved to Kokrobite and
they stayed with the Gas for a long time before journeying to present day
Awutu-Efutu land.
The Shuoyi-Guans during their movement were under the
leadership of one Nana Gyedu. Nana Sarpong took over the leadership after Nana Gyedu
passed on. Then Nana Debra also ruled Larteh before Nana Gyedu Nkansa. They
first moved to Amanfrom before getting to Larteh. A section of
them who settled at the Akuapem low lands around present day Nsawam encountered
the Akwamu people. The Akwamus tyrannised and terrorized them under the leadership
of Nana Ansah Sasraku I. The Guans at the low lands helped build Nyanoase which
became an Akwamu territory before they ascended the mountains and the Akwamus followed
them taking over the low lands and mountainous states of the Guans.
Lartehene Gyedu Nkansah could not tell which of the
Akans the Akwamus were as they had already sought peace with the Akans. He
dispatched messengers to leaders of well-known Akan states to know the reason
why they were being terrorised. Delegations from the Akan states were sent to Nana
Gyedu Nkansa to let him know that neither the Asantes nor Akyem nor Kwahu nor
the Denkyira had an idea of what was going on and that they would gladly help
to drive them away. Akans from the Asante Empire came to Larteh to assist them
in the fight. Asante-Mampong was then the capital of Asanteman; so the Asantes
who came to Larteh were settled at present day Mampong-Akuapem. The help of the
Akyems (i.e Kyebi-Akyem) was also sought. Well, the Guans needed the help of
two of the nephews of the then Okyehene called Ofori Panyin and Ofori Kuma
respectively. Ofori Kuma was offered to lead the Akyem warriors from Kyebi to
Okuapenman. Later, after the war was won, they were settled at a place close to
Larteh called Akropong. And till date, the Lartehs call the people of Akropong
as “Kuma” after Ofori Kuma. Oral history of the Lartehs recounts that after the
Akyem warriors had won the fight for the Guans, they wanted to keep them as
warriors so the Guans planted a stone and they vowed that they would only take
back this land from them if and only if the stone germinated from the earth and
till date, Akropong has been an Akan land among the Guans. One Offei Akwasi
Agyemang also came to Akuapem and sought refuge from Nana Gyedu Nkansa and he
was also settled at Akropong to stay with them and with time he established his
families there as well.
Due to the Akwamu
unrest, some of the Guans (Nkonya and Gua) left to establish new settlements.
They got to present day Asuogyaman where the Anum-Boso ancestors moved to
settle after the Volta Lake bordering the Eastern Region and the Volta Region
whereas the Nkonya ancestors went farther to settle after Hohoe when they were
sacked from Senkyi by the Akwamu.
Some members of the Asona clan who came through Akyem
were also settled at Amanokrom-Akuapem under the leadership of one Safori not
forgetting some of the Fantes who found their way to Akuapem and where likewise
settled. Thus, the Akans of Akuapem with time spoke a dialect of the Akwamu-Twi
which they called Akuapem-Twi of which perhaps the Fantes could have had a
major influence on the people. Now, some of the Akwamus made peace with the
Guans and they did not leave the mountains after the others left for the
Akwamufie-Senkyi areas thus, they were also settled around the Aburi areas.
Okuapeman gradually adopted the Akan systems of military defense and divisions
thus the “Adonten” division being around Aburi; “Benkum” division at Larteh,
Gyaase division and the “Nifa” division at Akuapem-Okere.
The Guans of Akuapem
were of two groups of which one group called itself Ɔkra, a name that had been coined from Nkara meaning Ga. In the course of their migration, the name Ɔkra was rebranded Ɔkrɛ later Ɔkiri (Okere) or Ekri. The Okere people speak the Ekri language and they called their
lands Okerekpongbo which the Akans could not mention well. “Okerekpongbo” means
“Great Okere.” The Guans are known for metamorphosing and interchanging the
sounds “ke” and “kye” so the Akans
thought perhaps they were at it again so they Akanised Okerekpongbo to Kyripon.
The “Ke” and “kye” sound metamorphosis could be seen in Akyem pronounced by the
Guans as Akim and Kyebi pronounced as Kibi.
The other group was
called Larteh. Oral history by both the Ga and Larteh people has it that the
name Larteh is coined from the Ga language “La” and “tɛ” meaning “fire-stone”. The
Okere and Larteh lands later witnessed mass migrations of Guan families to the
north reducing their population drastically. Those would be the Krachi, Atsode,
Nawuri, Foodo, Alijo, Anyanga, Dwan, and Ntsumburun.
The Larteh and
Kyripon languages are closely related to each other not forgetting Gua
(Anum-Boso), Efutu and Nkonya. The Northern Guan languages have with time
borrowed new vocabularies from neighbouring languages hence the Southern Guan
languages and the Northern Guan languages have developed in different
directions over time.
THE AKUAPEMS:
The people of Larteh
and Kyripon after settling on the mountains were pre-informed of a pending
attack when the Gua-Nkonya ancestors ascended from Nyanoase to the mountains. They
were taken by surprise and this forced Lartehene to solicit help from Akan
states with whom they have reconciled and from Ga communities as well to each
help with a thousand troops (Asafo) to help face the Akwamu. “The thousand
troops” in the Larteh and in the Ekri language is “Oku akpe.”
Okuakpe was used by one of the chiefs (Odukro) of the Ekris
and Lartehs to refer to the two tribes; that was after the war. He tried to
make the people understand that they
are one people. The name came to stay as Okuakpe but it was rebranded to
Okuapem in Akan i.e. Nkuu apem, which means, thousand groups
or soldiers. The Akuapems currently extend from Larteh-Akuapem to
Okere-Akuapem. The Larteh territories include Mamfe, Abotakyi, Mampong,
Obosomase, Mangoase and Tutu.
The Okere territories are Aprede, Aseseeso, Adukrom-Akuapem, Abiriw-Akuapem,
Dawu-Akuapem, Akuni I, Akuni II, and Awukugua-Akuapem*.
Across Akwamu we have Anum, Boso, Tosin, Nanyor, and
Asikuma who all speak the Gua. Gua is closely related to Kyripon and Larteh. Well,
the people of Nkonya who also speak the Gua made settlement in mainland Volta
Region and they call their language Nkonya. They have Ewe borrowings making the
Nkonya quite isolate from its sister languages.
Some Gua speakers have currently moved in to settle
with the Akwamu so at Akosombo, Atimpoku, Senkyi, Akwamufie, Frankadua, you are
likely to meet a higher concentration of Gua speakers there.
HOW SOME AKUAPEM TOWNS CAME BY THEIR NAMES
Then a very
influential man called Awuku established a very large market. His community was
named after the market he had established thus the name Awukugua meaning
“Awuku’s market.” Awukugua is the traditional capital of the Guans but then
Mamfe is presently the trade capital. One Adu went to establish the town of
Adukrom thus the town was named after him.
· ANUM was also then
inhabited initially by five people, which is “Enu” in the Larteh dialect but
was changed to “Anum” to correspond with the Twi language.
· The land ABIRIW is
believed to be discovered on Friday thus the name ABIRIW since ABIRIW means
Friday in the Akuapem language.
· There is a Goddess
called ASESIƐ in a town situated within the valleys of Adukrom. Before people
would normally say “mi wɔ asisiɛ so” when they are visiting that town and that
meant “I am going to Asesiɛ” which later became the name of the town, ASESEESO.
APIREDE-AKUAPEM: There
was a town which used to serve as a prison or hiding place for the whole of
Okere. In the Kyripon language, prison is “akpirɛdi” but was then again
rebranded to “Apirede” as the name of the town.
The story goes that a family from
Abiriw established the Apirede settlement. They are actually from a clan at
Abiriw-Akuapem called “Alabiri,” which is a Royal clan. A brother from the
family who established the Apirede settlement perhaps offended or broke one of
the laws of the land to which he was exiled together with his family. They went
into hideout and stopped at a place called Duamahuru. Later, they multiplied
and established the “Akpire de” settlement meaning "hiding place" or
"prison."
The family left with
two deities called Nyada and Bohen. Thus, Nyada who is an elder spirit became
the elder god of Apirede and he is not allowed to see or pass through Abiriw.
It was later that their population increased and till date, we see them well
spread throughout Apirede.
Apirede is one of the
earliest Okre settlement and most of the Okre people hid valuabes at the place
due its setting making "the hideout" translation of Akpirede more
appropriate. Akpirede could also be translated as a "safe place."
Sources: E.O. Larbi,
Awukugua; Sisi Monica, Abiriw; Boamah Selina, Adukrom
THE STORY OF OKOMFO ANOKYE
There is a town after
Abiriw-Akuapem and Dawu-Akuapem where a boy was born in about the year 1800AD.
He was the only son of his parents. His mother was called Kobe (pronounced Kobɛ)
and his father was also called Anor. This boy was born holding in his hand a
chunk of white fur/wool from a ram in his right hand. The midwife who helped
deliver the child was surprised to see that the new born child had “chunk of
wool in his hand” so she called out to the father of the new born child in the
Akuapem language calling him to come and see, “Anɔ bɛ kyi, bɛ kyi” meaning
“Ano, come and see”. Upon Ano’s arrival, she exclaimed “Anɔ kyi” which means
“Ano see.”
The Ewes also hold the view that Anokye’s father was Ewe which is why
his father was called Anor but then there is not much basis for this claim.
Ancient Ewes were not excellent Twi speakers and Anokye was an excellent Twi
speaker as evident in all Guan speaking communities.
History has it that
one day, baby Anokye was nowhere to be found in his home. His parents were
worried likewise his extended family and there went out to search for him. They
came home to see him lying on his mat and his dad was called once again to come
and see “Anɔ, bɛkyi, abɔ to” meaning “Ano, come and see: he is here.” His name
was Kwame Frimpong but then his appellation Anokye was famous. He once conjured
food from sand for his play mates after they had complained of hunger. He
performed so many miracles within the Akuapem territories especially in his
hometown Awukugua. He journeyed through communities even to Koforidua to
display his powers.
Koforidua was a place which had a tree where one man called K’ Ofori
used to sit and relax. He did that every afternoon so people called the place
K’ Ofori dua which has come to stay as Koforidua. Koforidua is presently the
capital of the Eastern Region of Ghana.
In one of his trips
to display his magical abilities was when he had an encounter with Nana Osei
Tutu I of Asanteman. They became friends as his acts really pleased the king.
He was taken to Asanteman where he stayed for some time. At Asanteman he planted
two seeds called “kum” in the Akan language. He prophesied that one would grow
and the other would die. The place that the “kum” seed germinated and sprouted
was destined to be the capital of Asanteman and where it died would not be the
capital. This brought about Kumasi and Kumawu where Kumasi means “under the Kum
tree,” because the seed sprouted at Kumasi but then at Kumawu, the seed
sprouted but died thus the name Kumawu meaning “the Kum died.” He came back
home and he did outstanding things in his hometown Awukugua.
Firstly, he planted a
palm-tree which was destined to make Awukugua and Okuapeman the cultural hub of
Ghana. Secondly, he created seven holes in a huge stone using his bare fingers which
is till date beneath a tree in front of a shrine opposite Anokye’s house at
Awukugua-Akuapem. The seven holes in the stone were to symbolise the unity of
Awukugua and its clans. Three towns after Awukugua is Aperede-Akuapem where
according to history, he used to go there to rest and incite prayers. Now
interestingly, his footprints and prints of his backbones are still on some
rocks at Aprede.
It happened then that
Denkyira overthrew Asanteman and became the most powerful Akan state. The
Asantes were under the Denkyira but then they sought sovereignty which sparked
conflict among the Asantes and the Denkyira. So Otumfuor Osei Tutu I believed
in the fact that a great spiritual leader must lead them if they are to win the
war against the Denkyira thus he travelled to see Okomfo Anokye in his hometown
at Awukugua.
Anokye was arrested
by the Lartehene and kept in prison for some few days because some elders of
Akuapem accused him falsely of planning to dethrone Larteh-hene by claiming
Awukugua will be the greatest kingdom ever heard of and there is no need for
Awukugua to be paying tribute to Larteh. This sparked Lartehene’s anger. Aside
that fact, people would come from afar to visit him and ignore the priests and
elders of the community and this contributed to some sort of jealousy among the
elders of Awukugua. Thus, they plotted to get rid of him. Anokye was released
perhaps because Lartehene heard of the fact that Otumfuor was at Akuapem and he
was looking for Anokye. Anokye went to see Otumfuor and narrated and prophesied
events of Otumfuor’s life which impressed him. He then again went to the elders
of Awukugua and demanded that they explained their reason of betrayal to him.
They asked him to leave the community and that he is a nuisance to them. Anokye
was deeply hurt that out of anger he went to theplace where he had earlier
planted the palm tree and was still growing. He uprooted it and and he turned
it upside down then he chanted over it and said “this tree will continue to
grow but then it would retard the progress of Awukugua and reverse every
blessing on the land.”
To make matters worse
he hanged a bell on a tree and he asked that for their own good, they should
not allow any goat into the kingdom which will eat the leaves of that
particular tree on which he had hanged the bell. They doubted him and asked him
to leave Awukugua. Furthermore, he angrily took a stone and threw it and he
said that where the stone fell is where Awukugua will progress to hence its
barrier.
He went with Otumfuor
to Asanteman and helped him win the war. In the Asante kingdom, he did so many marvellous
things. He planted a sword in the ground and said no one would be able to
remove that sword; moreover, the site of the sword would bring healing to the
people of the Ashanti kingdom. Till now, the sword is in front of the Okomfo
Anokye Teaching hospital and many people are being healed there. Okomfo Anokye
as he later came to be known one day assembled the people of Asanteman, and during
the durbar, he commanded a golden stool from the skies and made it sit on the
laps of the Asantehene. He said that the golden stool would signify the
strength and unity of Asanteman and the day the stool would leave the land
would signify the downfall of Asanteman.
There is an interesting part of this story which has not been told.
After Okomfo Anokye had commanded the golden stool from the skies, Otumfuor
Osei Tutu I exclaimed “ei! Nzema bayie!”
He saw the Akuapems (Ga-Akan Guans) and the Nzemas (Westerm Guans) as
one people. Perhaps, he had always referred to all Guans as Nzemas thus, the
wonders of Anokye made him utter those words. “Nzema bayie!” has come to stay
and till date, people attribute “witchcraft”to the Nzemas.
One day, Okomfo
Anokye said he was going for the key of death, that no one would die again,
which in the Twi language is called the “Owuo Safoa”. He forbade crying in the
lands and shooting of guns until seven days after his return. But before the
seven days were over, history has it that one hunter shot at an animal which
then caused the women to start mourning. Anokye never returned.
The Akuapem people are also referred to as Mentemente (Mɛntɛmɛntɛ). This
is because they normally say “what” as “mεntε” in their Guan dialect.
It is believed that
the Asene clan of the Akans started with Okomfo Anokye and the name Asene is
sourced from a water body at Awukugua. It is also good to note that the Ga
people also have the Asɛrɛ clan which is also a corruption of Asene.
Credit:
Sisi Monica, Abiriw-Akuapem; Sisi Selina, Adukrom-Akuapem;
E.O. Larbi, Awukugua-Akuapem, Mr. Asante Larbi, Awukugua,
Margaret Larbi, Larteh-Akuapem,
Odei Larbi Maxwell, Larteh Akuapem;
COMMON COURTESY IN
THE AKUAPEM DIALECTS
|
EMRI(KYRIPON) |
ANUYI(EKRI) |
WORD |
RESPONSE |
|
Ɛnti wuyo εti? |
Miyo baale! |
How are you? |
I am fine! |
|
Apɔ tε! |
Nyami adom! |
How is it? |
God’s grace! |
|
Mi nε wu akyi! |
Mi sɔ wu so! |
Good morning! |
Good morning! |
|
Mi nε wu amε! |
Mi sɔ wu so! |
Good
afternoon/evening! |
Good afternoon! |
|
Mi nε wu ngbɛ/Ngbε
di wu lɛɛ! |
Bε nε ngbɛ/ngbε bε
tε! |
Thank you! |
Do not mention! |
|
Mipa wu kyεw! |
|
I beg you! |
|
|
Akwaaba ! |
Yaa enua/ena/egya! |
Welcome! |
Thank you! |
|
EMRI(LARTEH) |
ANUJƐ(LARTEH) |
WORD |
RESPONSE |
|
Enti wuyo kete? |
Miyo baale! |
How are you? |
I am fine! |
|
Siε ε! |
blεoo! |
How is it? |
It is fine! |
|
Mi nε wu nɛ ankyi! |
Mi sɔ wu so! |
Good morning! |
Good morning! |
|
Mi nε wu ahε/amε! |
Mi sɔ wu so! |
Good afternoon/evening! |
Good afternoon! |
|
Mi nε
wu nkpe/Nkpe gyi wu lee! |
Nkpe bee te! |
Thanks a lot! |
Do not mention! |
|
Mikpa wu nkoto! |
|
I beg you! |
|
|
Akwaaba! |
Yaa enua/ena/egya! |
Welcome! |
Thank you! |
|
EBRI (GUA) |
MMUAYI(GUA) |
WORD |
RESPONSE |
|
Ete mɛ? |
Miyo baale! |
How are you? |
I am fine! |
|
Amɛ kaa na? |
Blεoo! |
How is everyone? |
God’s grace! |
|
Minε wu anyi! |
Yaa! / Misɔ wu so! |
Good morning |
Good morning? |
|
Minε wu yaye! |
Yaa! |
Good afternoon |
Good afternoon |
|
Minε wu amɛ! |
Yaa! |
|
|
|
Mi nε wu ŋmɛ/Ingmɛ
gyi wulee! |
Ngmɛ bee te! |
Thanks a lot! |
Do not mention! |
|
Mipawukyɛw! |
|
I beg you! |
|
|
Akwaaba! |
Yaa! |
Welcome! |
Thank you! |
THE AKUAPEM PEOPLE (LARTEH AND KYRIPON)
The Akuapems were
part of the Shuoyi clan of the
ancient Guans. The members of the Shuoyi clan included present day Efutus,
Awutu, Nkonya, Gonja, Nawuri, Krachi, Ntsumburun, Atsode, Anyanga, Dwan and
Anum-Boso. Guans migrated from somewhere Egypt to Mali and subsequently to the Burkina
Faso before 1200AD. They migrated in clans with each clan having its head. They
migrated into Ghana with some of the Akans and made their settlement around
present day Bono-Manso. Their contact with the Bonos at Bono-Manso affected the
Bono Twi in terms of accent and vocabulary. The war raised by the Asantes
forced them to migrate southwards.
The three Guan clans
were scattered across with one clan making it to present day Ga land. Another
clan also went to the Ivory Coast and later, they continued to Ghana. The last
clan would get to the Denkyira-Anyin areas and subsequently, they continued to
the Oti Region. The Gonjas who got to Ghana first were also members of the
Shuoyi clan just like the Foodo, Alijo and Anyanga people. As the Gonjas
travelled they got to a place where they said “Ebɔɔlɛ” which means “it is okay”
and that has been said overtime as Bole.
The Shuoyi people
came to Ayawaso passing through present day Senya and with time sought peace
with their rival Akans. The Gas came to meet them. At Ayawaso, they lived with
the Ga people through to Brekuso especially the present day La people of the Ga-Dangme
ethnic group that they developed cultural and linguistic affinities with each
other. Later, the La people moved to their current home at Labadi.
The Ga-Dangmes were mainly into fishing and the
Guans were into farming so after living with the Ga-Dangmes for years, some of
the Guans broke off and they migrated to the mountainous Akuapem ranges so they
would be able to farm and even preserve their dialects. The Nkonya and Gua
(Anum-Boso) group who were part of this people rather settled on the low lands
of Akuapem. The Efutus did not go with them rather they moved to Kokrobite and
they stayed with the Gas for a long time before journeying to present day
Awutu-Efutu land.
The Shuoyi-Guans during their movement were under the
leadership of one Nana Gyedu. Nana Sarpong took over the leadership after Nana Gyedu
passed on. Then Nana Debra also ruled Larteh before Nana Gyedu Nkansa. They
first moved to Amanfrom before getting to Larteh. A section of
them who settled at the Akuapem low lands around present day Nsawam encountered
the Akwamu people. The Akwamus tyrannised and terrorized them under the leadership
of Nana Ansah Sasraku I. The Guans at the low lands helped build Nyanoase which
became an Akwamu territory before they ascended the mountains and the Akwamus followed
them taking over the low lands and mountainous states of the Guans.
Lartehene Gyedu Nkansah could not tell which of the
Akans the Akwamus were as they had already sought peace with the Akans. He
dispatched messengers to leaders of well-known Akan states to know the reason
why they were being terrorised. Delegations from the Akan states were sent to Nana
Gyedu Nkansa to let him know that neither the Asantes nor Akyem nor Kwahu nor
the Denkyira had an idea of what was going on and that they would gladly help
to drive them away. Akans from the Asante Empire came to Larteh to assist them
in the fight. Asante-Mampong was then the capital of Asanteman; so the Asantes
who came to Larteh were settled at present day Mampong-Akuapem. The help of the
Akyems (i.e Kyebi-Akyem) was also sought. Well, the Guans needed the help of
two of the nephews of the then Okyehene called Ofori Panyin and Ofori Kuma
respectively. Ofori Kuma was offered to lead the Akyem warriors from Kyebi to
Okuapenman. Later, after the war was won, they were settled at a place close to
Larteh called Akropong. And till date, the Lartehs call the people of Akropong
as “Kuma” after Ofori Kuma. Oral history of the Lartehs recounts that after the
Akyem warriors had won the fight for the Guans, they wanted to keep them as
warriors so the Guans planted a stone and they vowed that they would only take
back this land from them if and only if the stone germinated from the earth and
till date, Akropong has been an Akan land among the Guans. One Offei Akwasi
Agyemang also came to Akuapem and sought refuge from Nana Gyedu Nkansa and he
was also settled at Akropong to stay with them and with time he established his
families there as well.
Due to the Akwamu
unrest, some of the Guans (Nkonya and Gua) left to establish new settlements.
They got to present day Asuogyaman where the Anum-Boso ancestors moved to
settle after the Volta Lake bordering the Eastern Region and the Volta Region
whereas the Nkonya ancestors went farther to settle after Hohoe when they were
sacked from Senkyi by the Akwamu.
Some members of the Asona clan who came through Akyem
were also settled at Amanokrom-Akuapem under the leadership of one Safori not
forgetting some of the Fantes who found their way to Akuapem and where likewise
settled. Thus, the Akans of Akuapem with time spoke a dialect of the Akwamu-Twi
which they called Akuapem-Twi of which perhaps the Fantes could have had a
major influence on the people. Now, some of the Akwamus made peace with the
Guans and they did not leave the mountains after the others left for the
Akwamufie-Senkyi areas thus, they were also settled around the Aburi areas.
Okuapeman gradually adopted the Akan systems of military defense and divisions
thus the “Adonten” division being around Aburi; “Benkum” division at Larteh,
Gyaase division and the “Nifa” division at Akuapem-Okere.
The Guans of Akuapem
were of two groups of which one group called itself Ɔkra, a name that had been coined from Nkara meaning Ga. In the course of their migration, the name Ɔkra was rebranded Ɔkrɛ later Ɔkiri (Okere) or Ekri. The Okere people speak the Ekri language and they called their
lands Okerekpongbo which the Akans could not mention well. “Okerekpongbo” means
“Great Okere.” The Guans are known for metamorphosing and interchanging the
sounds “ke” and “kye” so the Akans
thought perhaps they were at it again so they Akanised Okerekpongbo to Kyripon.
The “Ke” and “kye” sound metamorphosis could be seen in Akyem pronounced by the
Guans as Akim and Kyebi pronounced as Kibi.
The other group was
called Larteh. Oral history by both the Ga and Larteh people has it that the
name Larteh is coined from the Ga language “La” and “tɛ” meaning “fire-stone”. The
Okere and Larteh lands later witnessed mass migrations of Guan families to the
north reducing their population drastically. Those would be the Krachi, Atsode,
Nawuri, Foodo, Alijo, Anyanga, Dwan, and Ntsumburun.
The Larteh and
Kyripon languages are closely related to each other not forgetting Gua
(Anum-Boso), Efutu and Nkonya. The Northern Guan languages have with time
borrowed new vocabularies from neighbouring languages hence the Southern Guan
languages and the Northern Guan languages have developed in different
directions over time.
THE AKUAPEMS:
The people of Larteh
and Kyripon after settling on the mountains were pre-informed of a pending
attack when the Gua-Nkonya ancestors ascended from Nyanoase to the mountains. They
were taken by surprise and this forced Lartehene to solicit help from Akan
states with whom they have reconciled and from Ga communities as well to each
help with a thousand troops (Asafo) to help face the Akwamu. “The thousand
troops” in the Larteh and in the Ekri language is “Oku akpe.”
Okuakpe was used by one of the chiefs (Odukro) of the Ekris
and Lartehs to refer to the two tribes; that was after the war. He tried to
make the people understand that they
are one people. The name came to stay as Okuakpe but it was rebranded to
Okuapem in Akan i.e. Nkuu apem, which means, thousand groups
or soldiers. The Akuapems currently extend from Larteh-Akuapem to
Okere-Akuapem. The Larteh territories include Mamfe, Abotakyi, Mampong,
Obosomase, Mangoase and Tutu.
The Okere territories are Aprede, Aseseeso, Adukrom-Akuapem, Abiriw-Akuapem,
Dawu-Akuapem, Akuni I, Akuni II, and Awukugua-Akuapem*.
Across Akwamu we have Anum, Boso, Tosin, Nanyor, and
Asikuma who all speak the Gua. Gua is closely related to Kyripon and Larteh. Well,
the people of Nkonya who also speak the Gua made settlement in mainland Volta
Region and they call their language Nkonya. They have Ewe borrowings making the
Nkonya quite isolate from its sister languages.
Some Gua speakers have currently moved in to settle
with the Akwamu so at Akosombo, Atimpoku, Senkyi, Akwamufie, Frankadua, you are
likely to meet a higher concentration of Gua speakers there.
HOW SOME AKUAPEM TOWNS CAME BY THEIR NAMES
Then a very
influential man called Awuku established a very large market. His community was
named after the market he had established thus the name Awukugua meaning
“Awuku’s market.” Awukugua is the traditional capital of the Guans but then
Mamfe is presently the trade capital. One Adu went to establish the town of
Adukrom thus the town was named after him.
· ANUM was also then
inhabited initially by five people, which is “Enu” in the Larteh dialect but
was changed to “Anum” to correspond with the Twi language.
· The land ABIRIW is
believed to be discovered on Friday thus the name ABIRIW since ABIRIW means
Friday in the Akuapem language.
· There is a Goddess
called ASESIƐ in a town situated within the valleys of Adukrom. Before people
would normally say “mi wɔ asisiɛ so” when they are visiting that town and that
meant “I am going to Asesiɛ” which later became the name of the town, ASESEESO.
APIREDE-AKUAPEM: There
was a town which used to serve as a prison or hiding place for the whole of
Okere. In the Kyripon language, prison is “akpirɛdi” but was then again
rebranded to “Apirede” as the name of the town.
The story goes that a family from
Abiriw established the Apirede settlement. They are actually from a clan at
Abiriw-Akuapem called “Alabiri,” which is a Royal clan. A brother from the
family who established the Apirede settlement perhaps offended or broke one of
the laws of the land to which he was exiled together with his family. They went
into hideout and stopped at a place called Duamahuru. Later, they multiplied
and established the “Akpire de” settlement meaning "hiding place" or
"prison."
The family left with
two deities called Nyada and Bohen. Thus, Nyada who is an elder spirit became
the elder god of Apirede and he is not allowed to see or pass through Abiriw.
It was later that their population increased and till date, we see them well
spread throughout Apirede.
Apirede is one of the
earliest Okre settlement and most of the Okre people hid valuabes at the place
due its setting making "the hideout" translation of Akpirede more
appropriate. Akpirede could also be translated as a "safe place."
Sources: E.O. Larbi,
Awukugua; Sisi Monica, Abiriw; Boamah Selina, Adukrom
THE STORY OF OKOMFO ANOKYE
There is a town after
Abiriw-Akuapem and Dawu-Akuapem where a boy was born in about the year 1800AD.
He was the only son of his parents. His mother was called Kobe (pronounced Kobɛ)
and his father was also called Anor. This boy was born holding in his hand a
chunk of white fur/wool from a ram in his right hand. The midwife who helped
deliver the child was surprised to see that the new born child had “chunk of
wool in his hand” so she called out to the father of the new born child in the
Akuapem language calling him to come and see, “Anɔ bɛ kyi, bɛ kyi” meaning
“Ano, come and see”. Upon Ano’s arrival, she exclaimed “Anɔ kyi” which means
“Ano see.”
The Ewes also hold the view that Anokye’s father was Ewe which is why
his father was called Anor but then there is not much basis for this claim.
Ancient Ewes were not excellent Twi speakers and Anokye was an excellent Twi
speaker as evident in all Guan speaking communities.
History has it that
one day, baby Anokye was nowhere to be found in his home. His parents were
worried likewise his extended family and there went out to search for him. They
came home to see him lying on his mat and his dad was called once again to come
and see “Anɔ, bɛkyi, abɔ to” meaning “Ano, come and see: he is here.” His name
was Kwame Frimpong but then his appellation Anokye was famous. He once conjured
food from sand for his play mates after they had complained of hunger. He
performed so many miracles within the Akuapem territories especially in his
hometown Awukugua. He journeyed through communities even to Koforidua to
display his powers.
Koforidua was a place which had a tree where one man called K’ Ofori
used to sit and relax. He did that every afternoon so people called the place
K’ Ofori dua which has come to stay as Koforidua. Koforidua is presently the
capital of the Eastern Region of Ghana.
In one of his trips
to display his magical abilities was when he had an encounter with Nana Osei
Tutu I of Asanteman. They became friends as his acts really pleased the king.
He was taken to Asanteman where he stayed for some time. At Asanteman he planted
two seeds called “kum” in the Akan language. He prophesied that one would grow
and the other would die. The place that the “kum” seed germinated and sprouted
was destined to be the capital of Asanteman and where it died would not be the
capital. This brought about Kumasi and Kumawu where Kumasi means “under the Kum
tree,” because the seed sprouted at Kumasi but then at Kumawu, the seed
sprouted but died thus the name Kumawu meaning “the Kum died.” He came back
home and he did outstanding things in his hometown Awukugua.
Firstly, he planted a
palm-tree which was destined to make Awukugua and Okuapeman the cultural hub of
Ghana. Secondly, he created seven holes in a huge stone using his bare fingers which
is till date beneath a tree in front of a shrine opposite Anokye’s house at
Awukugua-Akuapem. The seven holes in the stone were to symbolise the unity of
Awukugua and its clans. Three towns after Awukugua is Aperede-Akuapem where
according to history, he used to go there to rest and incite prayers. Now
interestingly, his footprints and prints of his backbones are still on some
rocks at Aprede.
It happened then that
Denkyira overthrew Asanteman and became the most powerful Akan state. The
Asantes were under the Denkyira but then they sought sovereignty which sparked
conflict among the Asantes and the Denkyira. So Otumfuor Osei Tutu I believed
in the fact that a great spiritual leader must lead them if they are to win the
war against the Denkyira thus he travelled to see Okomfo Anokye in his hometown
at Awukugua.
Anokye was arrested
by the Lartehene and kept in prison for some few days because some elders of
Akuapem accused him falsely of planning to dethrone Larteh-hene by claiming
Awukugua will be the greatest kingdom ever heard of and there is no need for
Awukugua to be paying tribute to Larteh. This sparked Lartehene’s anger. Aside
that fact, people would come from afar to visit him and ignore the priests and
elders of the community and this contributed to some sort of jealousy among the
elders of Awukugua. Thus, they plotted to get rid of him. Anokye was released
perhaps because Lartehene heard of the fact that Otumfuor was at Akuapem and he
was looking for Anokye. Anokye went to see Otumfuor and narrated and prophesied
events of Otumfuor’s life which impressed him. He then again went to the elders
of Awukugua and demanded that they explained their reason of betrayal to him.
They asked him to leave the community and that he is a nuisance to them. Anokye
was deeply hurt that out of anger he went to theplace where he had earlier
planted the palm tree and was still growing. He uprooted it and and he turned
it upside down then he chanted over it and said “this tree will continue to
grow but then it would retard the progress of Awukugua and reverse every
blessing on the land.”
To make matters worse
he hanged a bell on a tree and he asked that for their own good, they should
not allow any goat into the kingdom which will eat the leaves of that
particular tree on which he had hanged the bell. They doubted him and asked him
to leave Awukugua. Furthermore, he angrily took a stone and threw it and he
said that where the stone fell is where Awukugua will progress to hence its
barrier.
He went with Otumfuor
to Asanteman and helped him win the war. In the Asante kingdom, he did so many marvellous
things. He planted a sword in the ground and said no one would be able to
remove that sword; moreover, the site of the sword would bring healing to the
people of the Ashanti kingdom. Till now, the sword is in front of the Okomfo
Anokye Teaching hospital and many people are being healed there. Okomfo Anokye
as he later came to be known one day assembled the people of Asanteman, and during
the durbar, he commanded a golden stool from the skies and made it sit on the
laps of the Asantehene. He said that the golden stool would signify the
strength and unity of Asanteman and the day the stool would leave the land
would signify the downfall of Asanteman.
There is an interesting part of this story which has not been told.
After Okomfo Anokye had commanded the golden stool from the skies, Otumfuor
Osei Tutu I exclaimed “ei! Nzema bayie!”
He saw the Akuapems (Ga-Akan Guans) and the Nzemas (Westerm Guans) as
one people. Perhaps, he had always referred to all Guans as Nzemas thus, the
wonders of Anokye made him utter those words. “Nzema bayie!” has come to stay
and till date, people attribute “witchcraft”to the Nzemas.
One day, Okomfo
Anokye said he was going for the key of death, that no one would die again,
which in the Twi language is called the “Owuo Safoa”. He forbade crying in the
lands and shooting of guns until seven days after his return. But before the
seven days were over, history has it that one hunter shot at an animal which
then caused the women to start mourning. Anokye never returned.
The Akuapem people are also referred to as Mentemente (Mɛntɛmɛntɛ). This
is because they normally say “what” as “mεntε” in their Guan dialect.
It is believed that
the Asene clan of the Akans started with Okomfo Anokye and the name Asene is
sourced from a water body at Awukugua. It is also good to note that the Ga
people also have the Asɛrɛ clan which is also a corruption of Asene.
Credit:
Sisi Monica, Abiriw-Akuapem; Sisi Selina, Adukrom-Akuapem;
E.O. Larbi, Awukugua-Akuapem, Mr. Asante Larbi, Awukugua,
Margaret Larbi, Larteh-Akuapem,
Odei Larbi Maxwell, Larteh Akuapem;
COMMON COURTESY IN
THE AKUAPEM DIALECTS
|
EMRI(KYRIPON) |
ANUYI(EKRI) |
WORD |
RESPONSE |
|
Ɛnti wuyo εti? |
Miyo baale! |
How are you? |
I am fine! |
|
Apɔ tε! |
Nyami adom! |
How is it? |
God’s grace! |
|
Mi nε wu akyi! |
Mi sɔ wu so! |
Good morning! |
Good morning! |
|
Mi nε wu amε! |
Mi sɔ wu so! |
Good
afternoon/evening! |
Good afternoon! |
|
Mi nε wu ngbɛ/Ngbε
di wu lɛɛ! |
Bε nε ngbɛ/ngbε bε
tε! |
Thank you! |
Do not mention! |
|
Mipa wu kyεw! |
|
I beg you! |
|
|
Akwaaba ! |
Yaa enua/ena/egya! |
Welcome! |
Thank you! |
|
EMRI(LARTEH) |
ANUJƐ(LARTEH) |
WORD |
RESPONSE |
|
Enti wuyo kete? |
Miyo baale! |
How are you? |
I am fine! |
|
Siε ε! |
blεoo! |
How is it? |
It is fine! |
|
Mi nε wu nɛ ankyi! |
Mi sɔ wu so! |
Good morning! |
Good morning! |
|
Mi nε wu ahε/amε! |
Mi sɔ wu so! |
Good afternoon/evening! |
Good afternoon! |
|
Mi nε
wu nkpe/Nkpe gyi wu lee! |
Nkpe bee te! |
Thanks a lot! |
Do not mention! |
|
Mikpa wu nkoto! |
|
I beg you! |
|
|
Akwaaba! |
Yaa enua/ena/egya! |
Welcome! |
Thank you! |
|
EBRI (GUA) |
MMUAYI(GUA) |
WORD |
RESPONSE |
|
Ete mɛ? |
Miyo baale! |
How are you? |
I am fine! |
|
Amɛ kaa na? |
Blεoo! |
How is everyone? |
God’s grace! |
|
Minε wu anyi! |
Yaa! / Misɔ wu so! |
Good morning |
Good morning? |
|
Minε wu yaye! |
Yaa! |
Good afternoon |
Good afternoon |
|
Minε wu amɛ! |
Yaa! |
|
|
|
Mi nε wu ŋmɛ/Ingmɛ
gyi wulee! |
Ngmɛ bee te! |
Thanks a lot! |
Do not mention! |
|
Mipawukyɛw! |
|
I beg you! |
|
|
Akwaaba! |
Yaa! |
Welcome! |
Thank you! |
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