Torgbui-Sri-III

I might not have been born in my hometown of Anyako, but I spent 15 solid years from 1957 in the Aŋlɔ State attend­ing basic and secondary schools.

During this period I learned the Ewe language and literature, our sojourn to our current location from the present Benue State of Nigeria through Ketu (also in Nigeria), Ŋɔtsie and Tsevie.

I know my people would have still gone west, crossing the Volta river, but for the advanced age of the great Torgbui Wenya who, after having led his people through thick and thin, felt he was too advanced in age to con­tinue further. Every Aŋlɔ worth their heritage knows how their new iden­tity came about and Aŋlɔgā (Anloga) became its capital.

As a student at Zion College at Aŋlɔgā I took the trouble to visit the historical sites that I learned about in Middle School. I saw myself living through our history as a people and tribe.

Not only that; I felt a deep sense of belonging. It confirmed my un­derstanding of our communality and responsibility towards one another, fierce honesty and abhorrence of evil.

I knew also that only the Bate and Adzovia clans could ascend the throne as Awoamefia, the Overlord of the Aŋlɔ State. Coming from the Liké Clan disqualifies me to ever become the Awoamefia. But thankfully, I come from the Royal Akornu House of Any­ako.

All that I have seen captured in our historical narrative is that Torg­bui Wenya anointed and installed his nephew (his sister’s son) as Awoamefia Torgbui Sri. But the narratives do not tell us why Torgbui Wenya chose his nephew over others in spite of the Dogbo (that’s who they were) custom of patrilineal inheritance.

Some analysts say Torgbui Wenya saw greater leadership qualities in his nephew than any other person who could be a candidate. Of course, this is not new in human history.

So, our great leader and founder of the Aŋlɔ State, issued this as an edict that has been with the Aŋlɔ State till date. As Dutɔ (custodian of the land) he became kingmaker. This was his prerogative.

In fact, Amega Wenya’s nephew Fuiga Kponoe, was the Prince and heir apparent of the Tado Ewe when he ran away with the Stool to join his mater­nal uncle Wenya and the Dogbo Eυe in Ŋɔtsie. This proclaiming him was a master stroke that united the hitherto separated Tado and Dogbo Eυe into one monolith in Ŋɔtsie.

There is no recorded challenge to Torgbui Wenya’s decision and the people of Aŋlɔ have lived with this for centuries. As a result, we have had the following Awoamefia:

1. Torgbui Sri I (1468-1504);

2. Torgbui Adeladza I (1504-1524);

3. Torgbui Zanyedo I (1525-1538);

4. Torgbui Akotsui I (1540-1568);

5. Torgbui Ŋditsi I (1568-1594);

6. Torgbui Adzanu I (1595-1630);

7. Torgbui Agodomatu I (1631-1660);

8. Torgbui Agodeha I (1661-1685) and

9. Torgbui Aholu Nunya I (1686-1725).

They were followed by

10. Torgbui Atsia I (1726-1776);

11. Torgbui Atsiasa I (1784-1810);

12. Torgbui Letsa Gbagba I (1810- 1840);

13. Torgbui Amedor Kpegla I (1849- 1906);

14. Torgbui Sri II (1906-1956) and

15. Torgbui Adeladza II (1957-1997).

The Awadada (Warlord) Torgbui Agbesi Awusu II acted as Awoamefia from 1997 till the current Awoamefia Torgbui Sri III was installed in 2011 as the 16th Awoamefia of Aŋlɔ.

As stated earlier, the succession process that brought in the current Awoamefia was as murky as it was confusing, especially for those of us not within the Bate and Adzovia Clans. Until very recently, when someone was purporting to be Torgbui Wenya III, there had been a relative quiet in Aŋlɔ.

Actually, the succession of the current Awoamefia was due mainly to op­portunism and greed within the Adzovia Clan, which disunity has gravely affected effective Traditional governance in Aŋlɔ.

From the list­ed succession of Awoamefia, one could deduce that nothing has ever been heard of a Torgbui Wenya as Dutɔ of Aŋlɔ aside of the great founder of the Aŋlɔ State and dynasty, Dutɔ Wenya who anointed and installed his nephew as Awoamefia.

It is difficult to understand why someone would pop up and lay claim to a position not rec­ognised as having been part of our recent tra­ditional norms and practice, unless the claimant has an agenda only he and his han­dlers (if there are any) know. Personally, I suspect political paymasters whose avowed aim is to divide and rule the people.

Assuming, without admit­ting, that it was wrong for the great Torgbui Wenya to install his nephew as Awoamefia, do we rise up after almost five hundred years to want to right the wrong? If this were allowable, should there not be a process or template for such? Have these been followed or this so-called Torgbui Wenya III is only an attention seeker bent on destroy­ing the Aŋlɔ State?

Aŋlɔ has gone through turbulent times and this is an inauspicious moment to sew any seed of disunity among the people. Already, politi­cal chicanery has been deployed to decimate the Aŋlɔ unity by carving out and creating paramountcies to stand on their own. We should not tolerate any malicious attempt to destroy us further by selfseekers or those danc­ing to the tunes of self-serving char­acters.

The paramountcies thus created must follow the example and time tested practice of Asanteman where all Asante paramountcies owe alle­giance and deference to the Asante­hene. Sadly, the current Awoamefia does not seem to want to exert his authority in this regard.

I must point out that our tradition­al rulers have held this country to­gether more than any politicians have ever attempted to. Indeed, politicians benefit from our disunity as different tribal groups than they will admit to. This is why it is dangerous to want to sew disaffection in any of our tradi­tional areas.

Now, the Ministry of Chieftaincy Affairs has written to the Dutɔ Wenya III to desist from carrying himself as such. Methinks that should have put paid to the activities of this fellow, but he fired back at the Ministry as if it does not know what it is about.

As I write, the Accra High Court is to sit on a case of one injunction or another on the celebration of this year’s Hogbezā. I am careful not to dwell on the legalities as I am not a lawyer. My understanding is that the fellow holding himself as Dutɔ is a lawyer.

I have watched video clips of some young women of Aŋlɔ lambasting the people involved in this Chieftaincy saga. Their contention is that it is a needless exercise for grown men to squabble over who has traditional authority while Aŋlɔ wallows in abject underdevelopment and poverty.

Much as their concerns make a lot of sense, it must be borne thoroughly in mind that a harmonious traditional area gives assurance to investors in development and commercial proj­ects. It is timely, though, to call for sane minds so the area can see devel­opment.

Personally, my take is that the weakness of the Awoamezi is the rea­son why Aŋlɔ has come to this. Court or no Court, methinks the invocation of the time-tested Great Oath of Aŋlɔ could settle this once and for all. If this will cleanse us of miscreants, usurpers and selfseekers, so be it. We have a tradition to keep and customs to uphold. Nothing should break our sanity as a people.

By Dr. Akofa K. Segbefia

Writer’s email address:

akofa45@yahoo.com