OSUDOKU:

Tribal, cultural, social and economic history.

Introduction

The true History of Osudoku is so interesting that, reading it or hearing it makes you want to be an Osudoku on one part and on the other part it makes you feel pity for the Aboriginal Natives of Osudoku.

This is the very first time the Aboriginal Gbese people have decided to bring out their true history for the entire world to peruse. This version of the Osudoku history will seem very strange and new, but it is the most antient and truthful history of the Gbese People which has been well guided and kept among the Aboriginal Gbese tribes of Osudoku for as far back as the early 13th century. Other versions such as the report which was presented by Dr. M.J. Fields , that of Jackson and other writers such as Rev. Christian Carl Reindorf and Mate Korle Azu has been taken into consideration before writing this book.

This is the true history of Osudoku which is devoid of myths such as people descending from heaven on ropes and others coming out of some strange trees in the mountains, and fairy tales such as People with abilities to fly, etc., etc.

it is devoid of inconsistencies and clearly clarifies the many controversial and inconsistent accounts presented over the ages concerning the People of Osudoku. It eliminates thought and opens the mind of the reader to understand the root cause of the current predicaments facing the Gbese People of Osudoku and the lack of development in Osudoku both socially and economically. It clarifies all the inconsistencies in the history of the Krobos concerning their arrival to the Krobo Mountain and also their origin and their true nature.

It clarifies complications such as how Krobos started worshipping an Antient Deity Worshipped by the Osudokus even though recorded accounts of the two people is that of hatred and enmity amongst them. It explains in detail why and how the Name “Krobo” came to be etc.

it explains why the Nadu - a Deity which deburrs its worshippers from engaging in Human Sacrifices would be banned from being worshiped for allegations of Human sacrificial practices.

This version of the Osudoku history explains why the Osudokus in the colonial days seems to be very few in number even though they claim to have inhabited the land long before the Krobos who were very numerous and prolific.

It tells you why an Antient Native like Dokutse Peteye who is regarded by all as the founder and first settler on the Akuse lands has lost traces of his family line and currently being represented by the children of a female descendant called Attah Abla. it explains why the Akuse lands has always been under litigation and why the many judgements given over the ownership of Akuse lands over the ages has never till date ended the litigations over Akuse.

This true account of the Osudokus eliminates conspiracy theories and innuendos concerning the Gbese tribes and their refugees and provides a complete timeline for their departure and return to the land and also clarifies the inconsistencies about their Kasunya neighbors and their arrival.

… a new day has come and you are welcome to join in the celebration of the true history of Osudoku as presented by Teye Chai (a.k.a Lord Tsatsutsui) from the ancient Ogbe Adebɔ dynasty of the Gbese Kponno Yokworsi / Tekworsi Clan of Osudoku.

Dedications

I will love to dedicate this book especially to the memory of my great-great grandfather Akwesi Chai. Without him it would have been almost impossible to write this book. I will also like to dedicate this book to my little girl Stephanie Dede Chai and her unborn brother, Mathew Tsatsutsui Chai (a.k.a Lord Tsatsutsui Junior)

Special Thanks

Special thanks to the Almighty creator for giving me the wisdom and understanding which I very much needed for the compilation of my book. to all my fans and mostly my big brother Hon. Theophilus Tetteh Chaie for his immense support financially.

Special thanks to my editors Mr. Peter Esiliffie Quaye and Nene Dokutse Petey Ankra IV (Chief of Akuse). Also, to my father Jonah Tetteh Chai, Nene Ogbe Asumeng IV (A.K.A Peter Tetteh-Wayo Honyadzi),

Nene Tettey Kwame Ofori (Ablao Nadu Priest), Nene Matey Olegor (Kokosatsi Priest), Nene Kwadjo Terkpertey, and all the Executive members of the Gbese Aboriginal Council of Osudoku especially the secretary Mr. Gabriel Kudavor, Mr. Fred Ogbey Nartey the Vice Chairman, Mr. Joseph Honyadzi the financial secretary, Mr. Mark Kofi Chai the treasurer, Mr. Isaac Tetteh Karim the Organizer and Nana Olebi - Queen mother of Gbese Tekworsi Clan, and all the members of the Gbese Aboriginal Council for their immense support.

… “The Only thing necessary for the Triumph of Evil is for Good Men to Do Nothing”

Geographical and Economic Background:

The land itself is an almost perfectly flat grass covered plains with its trifling wooded fastness. Parched in the dry season and a bog in the wet season. Its flatness is however broken by several impressively abrupt Mountains and Ridges about a thousand feet or higher with perpendicular crags arranged in a rather methodical manner which looks adorable from a sky view.

It is believed that, these hills are rich in minerals such as Gold, Silver, Platinum, Chromium, Manganese etc. The land of Osudoku is bounded on the North by the Volta lake and numerous creeks and artificial Canals used for irrigation purposes.

In the olden days the water rises annually in September – at a season which does not coincide with local rainfall and floods the riverside farms, and fills the creeks with water and fish, and sometimes washing away villages.

The right to fish in the creeks is ferociously controlled by the natives and income is made by letting the fishing to strangers. The rise in water levels was believed to be the gift of blessings from the Nadu Deity but Dr. M.J. Fields in her report of 1939 states that; the reason for this rise in water levels was because the Volta river stretches as far back as the Northern Territories and the rise in water levels was due to heavy rainfall in the Northern Territories.

The land of Osudoku shares boundary with the Apredes (now Manya Krobo) on the west by the Okwe stream and on the south, it shares boundary with the people of Shai or Sɛ at Tsoyumtso or Titsodor and in the east by Kukudor is the boundary with the people of Ada.

Even though the economic background of the people is changing gradually with the new system of things, Osudoku is made up of three main kinds of people economic wise who are (a.) farmers, fishermen and stock rearers, (b.) business entrepreneurs and public workers, and the final group who are mainly cocoa farmers who spend most of their years on Akan lands and only returning home for funerals and celebration of the annual Djehayem festival.

Cultural Background:

Most Osudoku towns are growing gradually both in size and infrastructure and the most developed town of Osudoku in this present day is Akuse. Asutuare is also one of the gradually growing towns of Osudoku.

There are other numerous villages which are growing at a rate very steady and almost negligible. Osudoku Town itself the Capital of the whole Osudoku is mostly empty for the greater part of the year until the time for the annual Djehayem festival. recently the Paramount chief of Osudoku Nene Kwesi Animle Ngmongmowuyaa Aadegbor VI has introduced another festival called “Aadegbor” which was meant to usurp the ancient Festival of the Osudokus.

The high Priest of the Osudoku Nadu Shrine (and Ancient and Cardinal Shrine in Osudoku) recently announced his objection to the introduction of Aadegbor festival by the Paramount Chief who has no say in the matter.

Even though the Paramount Chief has no intention of withdrawing his festival, the Nadu Priest and his Gbese elders are doing everything possible within their privileges to bring an end to the rulership of the Animle family of Dorsi Clan in Osudoku. it would not be a surprise if a law suit is leveled against the Animle family of Dorsi clan of Osudoku challenging their right to rule as Paramount Rulers of Osudoku.

The Gbese people of Osudoku has but two weaknesses which has been exploited by their refugees over the ages and the only way they can finally regain their inherent right as the first and native clan of Osudoku is by uniting the entire Gbese Aboriginal Clans and standing as one people as it was in the time of their Ancestors.

History and Constitution:

The History of Osudoku today is presented in several diverse and adulterated ways which brings confusion, doubt and inconsistencies in the mind of the reader or listener. It also presents several unique features and to understand the situation, there is the need to delve into the past and dig out the true history of the Aboriginal Osudoku Natives commonly called the Gbese Tribes of Osudoku.

The Aboriginal Gbese Tribes of Osudoku:

The Gbese People are the aboriginal dwellers on the land currently called Osudoku. They are Dangbe speaking people who might have been established on the land as early as the later days of the 13th Century.

Their first place of abode was in the Osudoku Mountains and later descended to Yagwasi (the foot of the great hill called “Yogwa” or “Noweyo”. They might have been well established before the late 14th century. They migrated from the land of Israel and travelled all the way and settled here in Ghana. It is believed that they came with other groups such as the Ga, Ada, and Ewes etc.

The Gbese people were led by priests carrying with them, an Ancient Judaism worship which during their long travel became adulterated with rituals and practices from the many different cultures and civilizations they encountered on their long journey. At the time they settled on the land of Osudoku, their Deity has assumed the name NADU.

How the name came about is uncertain but there is no doubt that, the original way of worshipping this Ancient deity corresponds with the Jewish Ancient Judaism worship of the Almighty God.

Nadu is considered to be a ‘Djemawor’ there is no physical emblem or totem that embodies his essence, he cannot be seen, killed or hurt. You can only pray to Nadu and then wait on him to answer your prayers in his own time.

This was the original way the Nadu was worshipped when the Gbese People first settled in Osudoku before the arrival of their refugees. Till date, Nadu does not have any physical representation or image or statue to which prayers or sacrifices are being made to.

No one enters the Nadu shrine with shoes or sleepers on their feet and till date the Nadu Priests once installed to the Position, never crosses a lorry road or shows himself in public functions. The Ancient worshippers of Nadu were deburred from having engagements with uncircumcised persons and those who engage in bloodshed are deburred from entering the Nadu Shrine until they have been purified and absolved of their sins. If this is not Judaism then what else can it be?

THE GBESE RULERS

The Gbese people do not have Kings or Chiefs but rather Priests who are at the same time their natural rulers. It is believed among the Aboriginal Gbese Tribes that, the first Priest who led them to Osudoku was Ogbe Asumeng Ankra Botuaku in the early 13th Century.

The Aboriginal Gbese People who settled on the Osudoku Mountains constituted twelve large towns which are as follows according to their order of seniority.

1. Gbese Kpono Yokworsi Ma

2. zago Ma

3. Tordom Ma

4. Zutsukpo Ma

5. Lada Ma

6. Same Ma

7. Yo Ma

8. Kplada Ma

9. Matey Ika Ma

10. Mate Aflo Ma

11. Okpeyom Ma

12. Mate Aba Ma.

The above named twelve large towns constituted the aboriginal Gbese towns that inhabited the land of Osu as they were then called as known among the Aboriginal Osudokus. The first town named Gbese Kpono Yokworsi Ma is the capital of these towns that formed Osu.

Ogbe Asumeng Ankra Botuaku of Gbese Kpono Yokworsi Ma, was the founder and Paramount Chief / Priest of the above named twelve towns that constituted the then Osu. “Ma” is a Dangme tongue which means Town. So, for instance, Mate Aflo Ma would mean Mate Aflo’s Town.

Ogbe Asumeng Ankra Botuaku was the true ruler and Spiritual head / Priest of the Nadu Deity. Ogbe Asumeng Ankra Botuaku selected leaders (Headmen) over the remaining eleven towns and these towns together were called the twelve stones of Osu. He also made laws concerning marriage, burial and crime. He also made minor priests to serve under him.

After the death of Ogbe Asumeng Ankra Botuaku the Chief Priest and Paramount ruler of the Gbese People, he was succeeded by his son Mate Ika; Mate Ika was also succeeded by his half-brother Ogbe Asumeng.

Ogbe Asumeng was succeeded by his Son Ogbe Asumeng II

Ogbe Asumeng II was succeeded by his Son Mate Aflo

Mate Aflo was succeeded by his Son Mate Aflo II

Mate Aflo II was succeeded by his Son Mate Aflo III

Mate Aflo III was succeeded by his Son Ogbe Asumeng III

Ogbe Asumeng III was succeeded by his Son Ogbe Asumeng IV.

EXILE OF THE OSU PEOPLE TO TETETUTU AND OTHER PLACES.

During the reign of Ogbe Asumeng IV, the Osu People were conquered by the great Ashanti Army and they were droved away from the land which they occupied. Some of them crossed the Volta to other places like Togo, Benin, and Akwapim. Ogbe Asumeng IV led some of the Gbese People who were mostly his family members, across the Volta to Tetetutu. They first settled at a place called “Takolokonya” (The Togoland Plains) and later moved on and settled at a place called “Huatsi” before finally making their journey to Tetetutu.

Before their exile from Osu, Ogbe Asumeng IV had one Male Child by name Mate Ika and While they were camped at Huatsi, Ogbe Asumeng IV, had relations with an Ewe woman and had another son named Dokutse Peteye.

As known among the native Gbese People, the second child of Ogbe Asumeng IV was named “Doku” which means a ruin or “abandoned” and the story goes that, before his birth, his father Ogbe has already denied being responsible for the pregnancy and therefore when he was born, he was named “Doku” (abandoned). While the child was growing, the resemblance was so clear that, Ogbe’s new hosts, who were Ewes and are now learning the Osu language very quickly, urged him to accept the child.

“Doku tsɛ pɛtɛ He” was the phrase used which literally translates... Dooku’s father accept it. Even though Ogbe eventually accepted responsibility for the child, the child grew up with the Knick name… “Doku tsɛ pɛtɛ He”. And with time for lack of proper pronunciation, became Dokutse Peteye. After staying in Huatsi for a few years, which is uncertain, Ogbe and his People together with his two Sons, left Huatsi and headed towards Tetetutu. Not long after reaching Tetetutu, Ogbe Asumeng IV died and his first son inherited his father as Matey Ika II.

Matey Ika II was then ordered by the Nadu Deity to return to their old district. He therefore took his father’s stool which he was occupying, and together with his half-brother Dokutse Peteye (now grown up young man), gathered their people and headed back to their old district. On their way back, Mate Ika II went through Huatsi and camped at the Togoland Plains and from the Togoland plains, he crossed the Volta and settled at a place called “Aviolonya”, a creek on the eastern side of Asutuare town.

Mate Ika II and his followers stayed at Aviolonya for some days and from there he went to the Osudoku Mountains - the Ancient settlement of his ancestors and there rebuild the town of Osu once again with his followers.

The Osu Town at this point assumed a new name “Osu-Doku”, a name which simply translates… the old site of Osu or the ruins of Osu.

At Huatsi, Dokutse Peteye who for the first time was introduced to his mothers’ relatives as a grown-up young Man, and considering the following and reverence given him by his maternal relatives, decided to stay and gather his mothers people and lead them to Osudoku the land of his forefathers.

The story of Dokutse Peteye has been given in detail in this book