Nana Dinizulu's first Akomfo-gctid26523

[Ɔbenfo Ọbádélé]

Nana Dinizulu's first Ak¡mfo¡

   
Founder of Akan lineage in West
Nana Yao Opare Dinizulu I - Founder

In 1965, the late Nana Yao Opare Dinizulu I, whose research had revealed to him that his ancestors came from Ghana, traveled to the Akonedi Shrine in Ghana for an oracular consultation, which was done by Okomfohemmaa Nana Akua Oparebea's mother. Nana Dinizulu was directed to his ancestral home through divination. He was completely overwhelmed. He was initiated and upon his return brought to the united snakes, Nana Asuo Gyebi, Esi Ketewaa and Adade Kofi shrines. In 1967, he established the traditional Kmtyw religious and cultural organization, Bosum Dzemawodzi in New York.

In 1971, the late Nana Dinizulu requested, received and established the Akonedi Shrine in the U.S.A. Nana Dinizulu was given the titles of Omanhene and Okomfohene of Akans in America, as he was the first to introduce Kmtyws born in America (Kmtyw Americans) to the Deities of Ghana, West Kmt. He invited Okomfohemmaa Nana Akua Oparebea to visit the united snakes.

In 1971, Okomfohemma Nana Akua Oparebea accepted the invitation and traveled to America. Once here she established Nana Asuo Gyebi, Esi Ketewaa and Tegare shrines in New York, Philadelphia, Washington, DC, California and Toronto, Canada. When returning to Ghana, she took young men and women to train at the Akonedi Shrine at Larteh . She taught Nana Dinizulu how to train Okomfo (traditional Priests and Priestesses) to serve the Deities. Since that time, many other Shrines and Deities have been brought to America by other Akomfo who were trained in Larteh, at other Shrines in Ghana, and by accomplished Akomfo in the united snakes.

1st Akan priest, founder of lineage in U.S.
Nana Yao Opare Dinizulu



Nana Yao's vision was to build institutions based on our traditions, history and culture. Many of our actions, thoughts and feelings, as a people here in the Americas, came straight from our West Kmtyw heritage. Often these were that things that sustained us through all adversity but often we were not consciously aware of them nor did we recognize their origin and special affinity to us. Nana Yao's vision was to create institutions that reflected our history our heritage and us. He wanted to establish a system of empowerment to give the spiritual, physical and intellectual foundation which would allow us to know who we are, why we are here and where we are going.



      "The first priest that I initiated in the late sixties was Adzua D. Opare, priestess to Nana Oyeni. She is a young woman for whom I have a great deal of respect, and depend a great deal on like my left hand. Shortly following Adzua's initiation came that of Nkobeahene Ajaibo.

There are many other people who helped in the development of the Akan religion here in America. According to the wisdom of the elders, one head cannot go into council, therefore, one person cannot do anything alone. Without aid, without people helping you, you will just flounder. You may see someone and say this is a great man, but he could not be great unless the people behind him helped. The first person to possess Asuo Gyebi in America was Okomfo Baakan. The first person to possess Nana Kumi and regenerate that shrine which had lain dormant for over two hundred years was Okomfo Nyo. You see, in 1972 I had a vision that I had to go to Kubease-Larteh and also to Nsaba to bring something back from my great-grandparents. Nana Oparebea tried to discourage me, but I insisted that they take me back to the Nsaba village site of the 1500's. Trees were so high that sunlight could not even penetrate. Under a big tree that had fallen was a hole, and I said., "I want what is in there." They brought out the Nana Kumi shrine. Nana Kumi's shrine was given to me and I brought it to America. I own the parent shrine of Nana Kumi, and Okomfo Nyo was the first to possess him." - Nana Yao Opare Dinizulu

[Awotunde]

Many initiated Ifa-Vodun priests that are nationalistic are come from a nationalistic lineage hold Nana Yao Dinizulu I (iba torun) in a spiritually high esteem. Therefore, we mention him in our mojubar even though he was of the Abosom tradition. I would ask the initiated Orisa and Ifa priests on this forum to consider such a thing themselves if they are not doing so. We must remember that we are a New Kmtyw people and that Nana Yao Dinizulu (iba torun) as well as Oba Efuntola Adefunmi I (iba torun) were both premier pioneers in reclaiming our Kmtyws minds. In fact, I have talked to many Orisa and Ifa priests who had NO CLUE that Nana Yao and the Oba started out together.

Oda