DORMAA - MAN : STATE - DISTRICT by Nana Gyamfi-Kumanini The author immigrated to Canada in 1971 and completed the book in 1989 during his studentship at Wilfrid Laurier University, in Waterloo. Part Two:A BRIEF HISTORY OF THE STATE

In times past there were greater distinctions between classes of men. The lords ruled and the common people obeyed despite hardships. The old static traditional rules were followed period after period in history because there was something similar to a dynasty of rulers who were known beforehand and no matter who they were, they ruled according to laws already laid down. In traditional Dankyira, as was the olden days and it is today, ascendance to either the stool of chieftaincy or to be a Queen, one had and has to go according to the set laws. These laws involve the knowledge of which female royal gave birth to which male or female royal, as well as who therefore is the legitimate royal to be selected as chief or queen to the traditional stool. Retrospect chronologically the maternal royal lineage of the 17th Century Dankyira royal generation, the first Queen of Dankyira, Nana Yaa Dakwa, had a daughter Nana Abenaa Bansua, who also gave birth to Nana Akomadoma, the mother of Nananom Afra Aso Kani Ntiroakoma Akua and Basua.

After her death, Nana Akomadoma was to be succeeded by her eldest daughter, Nana Afra Aso Kani but because of the ever present fractionalism and corruption, Ntirakoma Akua, the youngest daughter was given the place as the Queen, due to the influence of her (Ntirakoma Akua's) husband, who as the 'Korontihene' of Dankyira. The people of Dankyira became polarized, one group on the side of each contestant for the stool. Afra Aso Kani and her supporters sought asylum in a new land away from Dankyira. The pleas of Ntirakoma Akua's people could not change their minds. How could they prevent them from leaving Dankyira? The pleas merely made Afra Aso Kani retort, "leave me alone", insisting on her separation. They made for the forest area close to Ashanti, prepared to dedicate themselves to any other king they would encounter who would accept their company. They went as far as the present day Asumja where they found people and learned of the presence of the king of the area (the Asantehene) at Kokofu. They went there and paid homage to the Asantehene who permitted them to camp on the banks of a nearby asua bi agya river. They called the camp Asuogya, which has become the present day Asumja.

After camping for a month at Asuogya, Nana Afra Aso Kani and her group were approached by another group which was led by a man. The very reason which compelled Nana Afra Aso Kani and her people to leave Dankyira had also brought this group out of Akwamu. The leader of the group, Atta Panin, the elder of the twin nephews of the chief Nana Ansa Sasraku of Akwamu, was, according to tradition, to be the heir after his father's death, but Nana Ansa Sasraku, judging Atta Panin to be clumsy and stupid, asked that Atta Kuma, who was regarded as witty and intelligent, inherit the stool. The elders of Akwamu were alarmed at this wish of Ahinsaku (short for Ohene Ansa Sasraku), and favoured Atta Pain; but the youth leader Nkwankwaahene and the youth supported Atta Kuma and made him chief of Akwamu. This rivalry resulted in a situation very much like the one in Dankyira, a conflict which brought Atta Panin and his followers to Asuogya. They came along with the Queen Mpobi Yaa, Atta Panin's mother, and some members of maternal royal family.1 The Akwamus camped at present Suntreso near Kumasi.

They met the Dankyiras who had migrated, and who were not willing to return to Dankyira and could bear no other name but the remark "Ma me nsen" (leave me alone).

Friendship developed between the two groups and Nana Aso Kani suggested to the Akwamus that they move furtherto the forest away from the Ashantis, but the Akwamus refused. Nana Afra Aso therefore said "I am leaving you here if you fear to move ahead" se mo suro a mo mma me nsen, thus the group became known as ma mensin or MANSIN as posterity came to know it. to be continued.....

This article was originally published in Cross Cultures Magazine in Volume 1 - Issue 3 - 1992. Unauthorized copying, distribution or other usage without express written permission of the publisher is prohibited.