Installment of the Okyenhene

[Olùkọ́ Ọbádélé]

SUSUBIRIBI: People & Culture

Installment Of Okyenhene

The process of nomination, election, enstoolment and installation of a new Okyenhene is initiated and concluded within 40 days of the late Okyenhene to Odadekese-ase, Bankesiem, Kyebi

Nomination
The process which involves a myriad of consultations and compromises, underscores the democratic nature of Akyem traditions. Under an Okyeman law, promulgated by Osagyefuo Kuntunkununku II, the chief and the Queenmother in any town within the state can not be descendants of the same house within the royal family. That is, unless there are no credible candidates from the other houses. This customary law is aimed at promoting social justice and emphasizes the need for checks and balances to prevent the concentration of traditional power in the hands of one family.

Procedure
The power to nominate a candidate for enstoolment as Okyenhene ultimately rests with the Okyenhemaa.

The Okyenhemaa consults extensively with the Asona Abusuapanin, Head of the Asona clan, in Kyebi. Together, they meet with the Adehye, the royals. Thereafter, custom demands that the Okyenhemaa and Abusuapanin meet with the Abontendomhene and some Etwiemma to discuss the choice of candidate.

The next stage of consultations involves a meeting between the Queenmother and the Abusuapanin on one hand and the Ankobea, Apesemaka ne Kyidom, either individually, collectively, or both. These informal meetings held behind closed doors are intended to provide the Okyenhemaa with a feel of popular opinion and ensure that her choice will reflect the democratic will and desire of the people.

While these consultations take place, the Okyenhemaa privately seeks the views of the Amantuomiensa as well as those of the other chiefs. However, she makes no direct approach to them for advice.

Stage Two
On an appointed day, there is a meeting behind closed doors. In attendance at the meting are the Okyeman Gyasehene, the Abontendomhene and Abontendomhemaa, Ankobeahene, Kyidomhene, Kyidom-Panin grouped under Ankobea, Apesemaka ne Kyidom and the Amantuomiensa chiefs.

At this meeting, the Okyeman Gyasehene formally appeals to the Okyenhemaa to provide then name of a fitting candidate for the vacant Ofori Panin Stool. The Okyenhemaa then provides the name of her candidate.

If the candidate is acceptable, the Okyenhemaa is asked to physically produce the candidate who is then formally informed of his nomination. He is made to pay a fee, Aseda or Abrasa as confirmation of his nomination.

Renomination
In the rare event that the candidate is rejected, the Okyenhemaa or Abusuapanin has the option of nominating two other alternatives. However, if the first candidate is rejected, the opposing party should state the grounds of objection which can be either upheld or over-ruled.

Stage Three
Where the candidate is accepted and acknowledges his acceptance by paying the aseda, he is taken away to a secret location under guard by representatives of the Amantuomiensa.

Okyeman Gyasehene then conveys the news to the Adontenhene who then summons the Okyeman Council.

At the appointed date and time, Okyeman assembles at Nyeduasa-Atoase. The Adontenhene swears the Great Oath and asks the Amantuomiensa to ‘arrest the candidate,’ monkokye no mmra.

Beating the Asafo Pranpran and singing war songs, Amantuominesa parade through the streets of Kyebi in search of the candidate. Once they ‘catch’ him, he is carried shoulder high and taken three times to and from Agyeman-Kurotia and Abontowako and thence to Atoase where they hand him over to Okyeman Gyasehene.

The Gyasehene hands over the Okyeman-elect to the Adontenhene who holds his right hand and presents him to Okyeman - then assembled as chiefs and people.

The Okyenhene-elect is made to sit on an animal skin, usually that of a sheep in front of the Ankobeahene. This is regarded as a sign of humility before Okyeman. At the end of the ceremony at Nyeduasa, the Adontenhene hands over the Okyenhene-elect to the Ankobeahene in whose house or appointed place, the Okyenhene-elect will live in a period known as Ebuomhye, confinement.

While in Ebuom, the Okyenhene-elect passes through the state of Barima, youngman to Osagyefuo. The Okyenhene-elect is instructed in the history of Okyeman and the customs and traditions of the Ofori Panin Stool and Okyeman. During this transition in confinement, the Okyenhene-elect sits on a Bamehomaso, animal skin.

Deadlock
In the unlikely event of the absence of unanimity of choice amongst the Okyenhemaa, Abusuapanin, Ankobea, Apesemaka ne Kyidom and Amantuommiensa, the issue is referred to the Okyeman Council under the chairmanship of the Adontenhene.

At a meeting convened in Potosoro, Potonnan, Potosoro-Kumaamu or Potoko the impasse is discussed and compromises are made to ensure consensus. At this meeting, the minority is customarily obliged to give way to the majority view. Then the Adontenhene proclaims the candidate as duly accepted.

In yet another unlikely event of another candidate being raised in addition to the official candidate, the Amantuommiensa is mandated to immediately pull down the unofficial candidate.

Swearing - In
After the customary 7 day period of confinement, a day is appointed and the Ankobeahene brings the Okyenhene-elect before a meeting of the Okyeman.

In the interim, the Okyenhene-elect will have chosen a stool name. He swears the oath of allegiance to first to the Okyenhemaa, then in order, to the Ankobea, Apesemaka ne Kyidom, Amantuomiensa, Adontenhene, Nifahene, Benkumhene, Oseawuohene and Gyasehene. These chiefs represent their respective Divisions. In turn, they swear the oath of allegiance to the Okyenhene-elect.

Now the accepted occupant of the Ofori Panin Stool, the Okyenhene is taken to Dabekesiem, official residence, to take full control of the Ofori Panin Fie and Okyeman.

Osagyefuo, flanked by the Okyenhemaa, Ankobea Apesemaka ne Kyidom sits-in-state the next day to receive homage from Okyeman and well-wishers.