Features
The Saga of being Ewe… (Final Part)
• The Akuapem Guan and Ewe claim Okomfo Anokye was one of their own
First, it must be pointed out that the Asante have never claimed to own Komfo Anokye as theirs, but they treasure him for having ‘conjured ‘ the Golden Stool from the sky. It is rather the Akuapem Guan and Ewe who claim the great spiritualist as one of their own.
I read about Komfo Anokye and the Asante kingdom in Primary School. In Upper Primary I started hearing the story of one Atsu Tsala who was said to become known as Komfo Anokye. This was almost six decades ago. The wife of Tsala’s twin brother, Etse Tsali, was said to have lived in a thicket called Kleve, west-south-west of Anyako. People feared to go to Kleve because of the spirituality the place evokes even till today.
At age 12, I was asked by my maternal grandmother one day to accompany her to Kleve. We called her Daaɖi, and in her company I had no reason to fear anything. It turned out that twins could go to Kleve without any inhibition. Daaɖi was a twin. She was going to Kleve to look for her twin sister who died when they were still toddlers.
My grandmother chartered a canoe to ferry us to the thicket just about three knots from our home. She led me into the thicket, leaving the boatsman waiting at the landing. In the thicket was a clearing, a dirt floor that looked like having being swept seconds before our arrival. There was no one in sight. It was rather cool in there as opposed to the warmth outside. I took in the foliage that gave ambience to the dreaded Kleve.
Daaɖi said something I could not quite comprehend and a voice that filled the whole place responded and I heard the voice say her twin she inquired about had already returned to the physical plane and was a young girl in some village whose name I cannot recollect and that her grief must be over. The voice told her that the grandson she came with would one day give her twins. I gave this prediction little thought.
It was on our way back that Ɖaaɖi confirmed the story of Tsali and Tsala, who were psychic twins from birth. Their Dad, Akplɔmada (the spear that cannot be thrown), was himself a very powerful spiritualist. As young adults Tsali was notorious for showing off his powers to the chagrin of their father and their village folks.
Tsali would mock people on their way to their farms. He would put a cassava stick in the ground and by the time the people returned from their farms, the cassava he put in the soil hours earlier was ready for harvesting. That was the misuse of powers that got Tsala to go back to Notsie in Togo because he was uncomfortable with the brother’s behaviour.
Tsala returned by way of the Kabakaba hills near Koedze and journeyed to Akwamu. It was said he teleported himself to the west bank of the Volta river. Another narrative was that he commanded a crocodile to ferry him across. Then he went on through Krobo land and settled at Awukugua, then later met an Asante royal at Brekusu and went to Kumasi with him.
Meanwhile, extremely fed up with Tsali and his shenanigans the people grabbed him, tied him up, put him in a sack with a huge rock tied to the sack to add weight and dumped him in the Volta river. They saw him go under. Next day Tsali was spotted on the back of a crocodile with the sack slung over his shoulder with the boulder inside it.
Realising his status with the people, Tsala left, settled at Kleve and married a woman. The boulder is still at Konu, the eastern tip of Anyako today. It’s called Tsali Kpe (Tsali’s Rock).
Now, the Awukugua narrative is that a baby was born with unusual characteristics to one Annor. As a result people would say, “Annor, kye wo bia,” to wit, Annor, look at your child, hence the child being called Anokye. One old friend I had when I was in College at Akropong, Opanyin Akuffo, debunked this narrative. He asserted that there are traditional and customary ways of even giving strange names, but Annor kye is not one. According to him, the name Anokye predated Komfo Anokye.
Opanyin averred that it could have been none of anyone else’s business to ask or tell Annor to look at his own child. To him, this did not add up to make any sense.
“The folks referred to him as Komfo Nokye because they could not pronounce Notsie correctly. They then decided since Anokye was part of their names, they could as well call him thus. Tsala saw their challenge with how to pronounce Notsie and let them call him Anokye instead, “he told me.
He said people were easily called by their places of origin. Maame Fante, Maame Nkran, Egya Lome etc. He added that Akans could not pronounce Notsie and, indeed, names of non-Akan names correctly. After he took me to see the place Komfo Anokye stayed, Opanyin Akuffo narrated in almost same detail as my grandmother did. I was in awe of this octogenarian who was not Ewe yet knew what he was talking about. He was the one who confirmed my long held knowledge that there was cocoa in Ghana before Tetteh Quarshie brought the Fernando Po variety.
The old man confirmed that no one knew how Komfo Anokye died. He simply ‘went away’ as did Tsali. The woman Tsali married did not know how her husband ‘went away’. The mystery accounts for the fear of Kleve. Tsali’s wife was only called Kleve Teshie. She lived alone by herself in the thicket because people feared to go near her.
Nothing planted in the clearing at Kleve will sprout or geminate. No one knows why.
It is said that those who befriended Tsali were told by Tsali himself that his twin brother had gone with some royals to Coomasi (Kumasi) after being in Notsie and Akuapem mountains. He was said to have told people that he and his brother would one day ‘travel together.’
It is up to the reader to decide which narrative makes more sense and closer to the truth. Truth, however, is that the deaths of Komfo Anokye and Tsali were never known or recorded.
Just before my grandmother died in February of 1983 she told her daughter, my aunt, to tell me to take good care of her sisters (my twin daughters) who were toddlers at the time.
There is also the issue of whether kente originated from Bonwire in Ashanti or Kpetoe in the Volta Region. Much as I would personally advocate historical facts to be established and documented, what is rather very important is for our leaders to get kente patented as a Ghanaian product for the economic benefits to the country.
How China comes to produce fabric in kente and adinkra designs beats my mind. It is as if this country is rudderless and has no sense of direction. The Philippines have a white apparel made from sisal that has become a national costume, which in turn rakes in revenue to that country.
An Asante friend who has expertise in Asante linguistics tells me kente is one of many words borrowed into Akan lingo. The Ewe call it kete, which has a convoluted but relevant meaning to the woven fabric.
As a nation we care very little about how to make our indigenous resources attractive enough to take in revenue. Politicking seems to be a more accepted discourse than our economic survival as a people. The direction we are heading does not give hope for the future. Sad, if you asked me.
Writer’s email address: akofa45@yahoo.com
By Dr Akofa K. Segbefia
ALL these forms of responsibility are sustained by one central pillar: spiritual and moral discipline. Without it, knowledge becomes pride, power becomes oppression, and freedom becomes chaos.
The Prophet صلى الله عليه وسلم said: “The strong man is not the one who overcomes others by his strength, but the one who controls himself while in anger.” (Bukhari, Hadith 6114)
This control taqwā is the root of responsibility. Imam Al-Ghazali (1105) in Ihya Ulum al-Din wrote that the purification of the soul (tazkiyah al-nafs) is the foundation of all reform. A responsible man disciplines his desires, guards his words, and acts with sincerity, even when no one is watching.
We live in an era of temptation — social media, materialism, and moral relativism challenge our values. But men of faith must rise above these influences and remember that Allah is Al-Raqīb — the Ever-Watchful. Spiritual accountability anchors moral behaviour.
8. Emotional and psychological responsibility
Responsibility also includes taking care of one’s mental and emotional well-being. Many men suffer silently under the burden of expectation — believing that showing emotion is weakness.
Yet, the Prophet صلى الله عليه وسلم shed tears, expressed compassion, and sought counsel.
Psychologist Aaron Beck (1976) in Cognitive Therapy and the Emotional Disorders emphasised that emotional maturity begins with self-awareness, recognising one’s feelings, and managing them constructively.
Group counselling sessions like this are essential; they help men share, heal, and grow together. No man should walk alone; strength is not isolation, but the courage to seek support. Let us normalise counselling, mentorship, and brotherhood among men. For in unity, we find healing; in shared wisdom, we find growth.
9. The five questions of accountability
The Prophet Muhammad صلى الله عليه وسلم said: “The feet of the son of Adam shall not move on the Day of Resurrection before he is asked about five things:
- His life — how he lived it;
- His youth — how he used it;
- His wealth — how he earned it and how he spent it;
- His knowledge — how he acted upon it.” (Narrated by al-Tirmidhi, Hadith 2416; also reported in al-Darimi)
This hadith captures the essence of personal accountability — the cornerstone of responsibility in Islam. It reminds every believer that every blessing carries a duty, and every stage of life demands conscious action.
Let’s break it down:
- “His life — how he lived it”
Life is a divine trust (amānah). A responsible man lives with purpose, not pleasure as his goal. He invests his time in doing good, serving others, and seeking Allah’s pleasure. - “His youth — how he used it”
Youth is the most energetic and creative phase — and thus the most accountable. As Ibn al-Qayyim noted in Madarij al-Salikin, “The strength of youth is a blessing, and blessings invite responsibility.” Men must use their youth to build character, gain knowledge, and resist destructive habits. - “His wealth — how he earned it and how he spent it”
Financial integrity is a key part of manhood. Islam demands transparency, fairness, and generosity. The Qur’an warns against wastefulness: “Indeed, the wasteful are brothers of the devils.” (Qur’an 17:27) A responsible man earns lawfully, gives in charity, and spends wisely. - “His knowledge — how he acted upon it”
Knowledge is meaningless if not practiced. Imam Al-Ghazali wrote that knowledge without action is a burden, not a blessing. A responsible man translates his learning into character, leadership, and service.
This Hadith teaches that responsibility in Islam is total and it covers time, energy, wealth, and knowledge. It’s not only about what we achieve, but how we live, how we give, and how we grow.
10. Summary
Responsibility, therefore, is not a single act but a lifestyle — one that touches every sphere of life:
- Educational responsibility empowers us to think and serve.
- Marital and family responsibility keeps our homes strong.
- Environmental responsibility safeguards our future.
- Civic responsibility builds our nation.
- Moral and spiritual responsibility sustains our integrity.
- Emotional responsibility maintains our well-being.
A responsible man is thus an educated mind, a loving heart, a disciplined spirit, and a servant leader. He is not perfect, but he is purposeful.
11. Conclusion
My brothers, as we look toward the future, let us remember the divine reminder:
“The believers, men and women, are protectors of one another. They enjoin what is right and forbid what is wrong.” (Qur’an 9:71)
Our communities are counting on us — our sisters, mothers, and children look to us for leadership and example. Let us not disappoint them. When we build responsible men today, we build a Ghana that is peaceful, prosperous, and principled.
Let us be men of knowledge and humility, strength and compassion, faith and fairness. And may Allah grant us the wisdom to lead ourselves before we lead others. Āmīn.
Imam Alhaji Saeed Abdulai, Kpone Katmanso Municipal Chief Imam, governance expert and certified counselor.
By Imam Alhaji Saeed Abdulai
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Today, I focus on Ghanaian/African migrants in Finland and their mental health. Mental health is an important subject and a huge problem in the world.
According to the World Health Organisation (WHO), brain health is the state of brain functioning across cognitive, sensory, social-emotional, behavioural and motor domains, allowing a person to realise their full potential over the life course, irrespective of the presence or absence of disorders.
Studies have shown that maternal and paternal distress are associated with reduced linear growth of their children. I recently participated in a seminar on mental health among (African) migrants in Finland. We all wondered about the prevalence or incidence of mental illness among migrants in Finland. It will be interesting to know the statistics about mental illness among migrants in Finland.
Mental health in Finland
In Finland, studies have examined how behavioural risk factors mediate the effects of childhood disadvantage on adult psychological distress. A correlation is shown between parent and infant psychotherapy on maternal mental health and psychological functioning and children’s welfare.
There are also research and other reports of social child welfare interventions where at times children are even taken away (child removals) from the parent or parents for safe keeping.
Experts say it is important how parents plan their leaves in order to renew or rebuild their mental strength to be able to take good care of their kids.
Anyway, studies are limited about parent-child psychological distress and situations where children are taken away from their parents among minorities, such as African migrants. It will be interesting to know the figures and other aspects of mental health issues among the migrant group(s) in Finland.
Health and migrant vulnerability
Health experts point out that migrant communities can be highly vulnerable to diseases, especially certain infectious diseases. Experts say those who came to Finland as refugees or asylum seekers and their family members are often in a more vulnerable position in terms of their health (see www.thl.fi).
Research and media reports have shown in many countries that there are structural or societal/cultural factors that result in quite high rates of infection or ill-health among migrants, when compared to the majority population.
It is suggested that for example language barrier, lack of information, the nature of the work of migrants in professions where working from home is not possible (for example during the Covid-19 pandemic), not accessing healthcare, etc. can present some of the factors for migrants’ vulnerability to diseases and infections.
Childhood disadvantage
Information about the issue. Such a situation was much evidenced to reduce stress and anxiety during the coronavirus situation.
Thus, these associations and institutions become networks that create an important social capital as well as outlets for sharing and gaining information or knowledge.
Finland is committed to the integration of migrants into the Finnish society, as I keep pointing out. A number of research studies from surveys and other in-depth enquiries have shown a trend of increasing efforts to integrate African and other migrants into the Finnish society.
As the Finnish Institute for Health and Welfare (THL) has pointed out, health and wellbeing are an important part of integration of immigrants in Finland (see www.thl.fi).
There have been studies on whether behavioural risk factors mediate the effects of childhood disadvantage on adult psychological distress and child welfare intervention by social services. Unhealthy behaviours and their associations with subsequent sickness among Finnish young and early midlife employees have been studied.
When it comes to this subject and/or the effect of adult psychological distress on children’s wellbeing among African migrants in Finland, there is limited knowledge.
We should hope for more information to augment understandings about adult psychological distress and effect on children’s wellbeing among African migrants in order to inform policy directions.
Such studies will help to create awareness among migrants in Finland about their mental health, its effect on them and their children’s wellbeing, as well as where to seek therapy.
Migrant associations, social networks, and information
Migrants associations are already doing much to help in education on mental health and have become important points for securing. Public agencies, migrant associations and other non-governmental organisations (NGOs) in Finland have been publishing information to help educate people about their health and wellbeing.
Generally, migrant associations formally create awareness among their members and other migrants usually in collaboration with some Finnish institutions, and are thus an important tool for several migrants to be positively active and to get their interests and claims heard.
As I wrote previously, the role of migrant associations acting as bridge-builders for the integration and inclusion of migrants through participation in the decision making process and by acting as a representative voice is highly appreciated in Finland. Thank you!
By Perpetual Crentsil
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