Monday 31 August 2015

ACT OF LOVE ______Written by NANA AKWESI AMOADU JNR Date: 31st August 2015



Love is a dynamic and changing emotion.Sometimes it grows and sometimes it fades. 

Moving on from a relationship or marriage,leaving behind a past love, or pursuing a new 


fling can be scary, uncertain,and difficult. 

However, the prospect of change and new experiences can also be exciting and a time for discovery. 

Focusing on the opportunities and experiences ahead rather than dwelling in past memories can help 

us to move forwards. Our lives are in flux in every experience and moment, and moving on, no 

matter how difficult, is an important part of that process.The stillness of the night air surrounds 

me, its weight is almost unbearable.From my perch, sheltered among the cliffs, I can hear 

the mountain breathe.From within the rocks above me, I can feel the unseen eyes of creatures 

unknown. Their penetrating stare; a gaze that does not blink. And they wonder why I am here…. 

alone.In the heavens, clouds of the milky way captivate me their eerie light casts across 

the valley.Consumed in thought those very stars could reach down and whisk me away to where you wait.


Written by NANA AKWESI AMOADU JNR   Date: 31st August 2015

The fallacy of Britain leaving huge sums of money for Kwame Nkrumah’s government

By: Kwame Botwe- Asamoah, Ph.D. Date : Thursday, 02 July 2015 14:28

Introduction
There is a fallacy being spewed by naive individuals and functional illiterates that the British colonial government left huge sums of money for Kwame Nkrumah, which he wasted. Often some of these Nkrumah’s haters cite figures from cynical sources on the internet as their reference point.
Sadly, their abhorrence of Nkrumah, and by extension the electorate, makes it impossible for them to conceive the fact that the African-centered fiscal policies of the Kwame Nkrumah internal self-government generated the revenue for the Gold Coast, part of which was used to finance the Five-Year Development Plan from 1951 to 1955.

As this discourse will show, whatever money that was “left” at the time of Ghana’s independence was, in fact, Nkrumah’s internal self-government’s creation from 1951 to 1956. But in order to dismiss the notion as baseless that the British colonial government left huge sums of money for Kwame Nkrumah, it will be worth the efforts to briefly interrogate the rudiments of colonialism.

Colonialism   
Colonialism was a racist as well as evil system by which the metropolis (such as Britain) bonded its colonies to itself by political ties with the primary aim of promoting Britain’s own economic interest.
Thus the dominant reason for the scramble and partitioning of Africa at the Berlin Conference in 1884-85 was for economic exploitation. The three main features for the colonization of Africa as the then Premier of France, Jules Ferry, articulated in 1885 were: 1.) to have free access to raw materials of the colonies; 2) to have ready made markets for the sale of manufactured goods of the colonizing countries, and 3) to use the colonies as fields for investment of surplus capital.
Rooted in neo-mercantilism, the European monarchies and their private deputized agents confined themselves to grabbing territories outside Europe “on such lines as would attract the most possible precious metals to” themselves.

In so doing, those agents seized and/or captured lands rich in minerals resources, from the Americas to India. In the case of the Gold Coast, the British passed enactments (e.g., “The Foreign Jurisdiction Act of 1890) that allowed the Crown to cease lands through dubious treaties, grants, usages, and other means. Thus, the Act of 1890 allowed the British monarchy and its agents to secure “direct or indirect ownership, control and possession of the land”. In short order, “The Act” led to extortions and forced concessions, control, and exploitation of rich mineral resources. From the Gold Coast, the British exported the minerals and other resources to feed British industries (mills and other industrial plants), then exported back to the Gold Coast finished goods and products to sell to the People of the Gold Coast (Kwame Nkrumah, “Towards Colonial Freedom”).

This method of trade led to a serious “imbalance of trade,” whereby more monies and resources were siphoned out of the Gold Coast as long as the Gold Coast remained a British "colony", than were invested in the Gold Coast for the benefit of its Peoples. Even the limited infrastructure such as the railway lines in the Gold Coast (starting from Sekondi in 1898 reaching Tarkwa in 1901, Obuasi in 1902 and ending in Kumasi in 1903) were laid down to transport minerals and timber from areas of production to Takoradi harbour. Social services, such as the Ridge Hospital was built to cater for the European expatriates in Accra. And the scanty health centers in other areas like the mining communities and Sekondi-Takoradi harbor vicinity were set up to facilitate exploitation.
In other words, social services were put in place for Africans whose labor was directly producing surplus for export to the metropolis. Even so, a rubber  plantation at Fisher (named after the British settler-owner Holland-Fischer) in East Akyem Abuakwa, where bundles of processed raw rubber were sent weekly to Takoradi for export to England, had no health center, school, public lavatory and other basic amenities. (The rubber plantation is about two miles away from my hometown Ettokrom).
The underlying “exploitation without  responsibility” thrust of the British colonialism can be seen when, in 1943, forty-one Africans were killed in the Obuasi gold mine disaster without adequate compensation; as it happened, “the capitalist offered only 3 pounds to the dependents of each of these men as compensation” (Walter Rodney, “How Europe Underdeveloped Africa”).
In the Gold Coast, the European trading companies, notably UAC, Cadbury and Fry, John Holt, CFOA, SCOA, A.G. Leventis, G.B Ollivant exploited the Africans by controlling both the price paid for farmers’ cocoa beans and the price of imported goods from Europe  (Walter Rodney).
The price of imported goods from Europe either doubled or tripled. Profits accruing from this one-sided export and import trade were retained by Britain. It was for this and other reasons that the British Colonial Government suppressed and/or criminalized indigenous productions. For example, the colonial government criminalized the locally distilled gin (akpeteshi) by characterizing it “illicit gin.” At Kwabeng in Akyem Abuakwa, a man in the 1930s, our elders told us, was arrested by the colonial police and prosecuted at the colonial court in Koforidua for making a bicycle with bamboo sticks.

As well, to suggest that the Britain left huge sums of money for Nkrumah’s government meant that the British Government contributed to the expenditure of the British Colonial Government. This is also a fallacy. In the Gold Coast colony, as elsewhere, the British colonial government raised its own money from various forms of taxes and revenues (such as house/property tax, poll/head tax and income tax) imposed on the exploited African workers, farmers and others for the maintenance of the colonial administration, (including the Provincial and District Commissioners and their civil servants).

Otherwise, why would Ofori Atta I, during the WWI, give “eloquent proof of his loyalty to the Empire” by “contributing large sums of money to cover the cost of an aeroplane” (Jarle Simensen, “Commoners, Chiefs, and Colonial Government, British Policy, and Local Policies in Akim Abuakwa, Ghana, Under Colonial Rule”). In addition to recruiting soldiers, and as part of its commitment to the British “World War II Fund,” the Akyem Abuakwa State Council generated revenue from cocoa export to finance the Akyem Abuakwa contingent of the British Volunteer Royal Force put together to repel the Italian military occupation in East Africa (Kwame Botwe-Asamoah, “Kwame Nkrumah’s Politico-Cultural Thought and Policies”).
Also, the Asante “chiefs” made financial contributions toward three British warplanes. For his part, “the Chief of Adanse alone gave ₤1,000, 00 toward a third aeroplane that Ashanti contributed as its gifts for the prosecution of the war” (K. A. Busia, “The Position of the Chief in the Modern Political System of Ashanti”).

The collapse of the British Economy after Second World War
In the aftermath of the Second World War, the British economy collapsed for several reasons. First, because its industrial plants were entirely converted to war production, and partly due to the severe destruction caused by the war, Britain was unable to produce enough goods for its citizens.
In this case, Britain imported more goods than they could pay for with exports. Second, war time needs also led to huge losses of merchant shipping to submarines. Third, the destruction created the need to borrow loans for massive house building after the war. Fourth, because of the destruction of factories and machines, Britain lost much of its productive capacity, which resulted in accumulation of massive external debts—particularly to the USA.
Fifth, due to the conscription for the war, massive unemployment affected socio-economic life in Britain. As such, recruitment and training of workers were disrupted, thereby having a long-term adverse effects on the quality of British workmanship and management. Finally, war time efforts also had an adverse effect on Britain’s balance of trade, leading to inflation. It was because of these and other devastations of the war in other European countries that led to the Bretton Woods Conference in 1944 (see W. K. Hancock, and M. G. Gowing, “British War Economy” and Michael J. Hogan, “The Marshal Plan: America, Britain and the reconstruction of Western Europe 1947-1952”).
Therefore the British colonial government in the Gold Coast (now the Republic of Ghana) was not a philanthropic organization to have invested in the raw materials (cocoa, gold, diamonds, manganese, timber and others) and returned the profits to the Gold Coast, let alone leaving huge surpluses for Kwame Nkrumah to “waste.”  

The 1951-1955 Kwame Nkrumah Fiscal Policies and Five Year Development Plan. In his address on the eve of Ghana’s independence, Nkrumah pointed out that “when spending ₤124 million during the course of the” Five Year Development Plan, the CPP internal self-government “had received ₤1 ½ million in aid from Colonial Development and Welfare Funds. It was not a large proposition and we had in return made our contribution to the gold and dollar resources of the sterling.” He illuminated: 
“The Gold Coast has contributed, on an average, 25% of the net dollar earnings of the British colonial territories, and, taking into account our contribution of around ₤9 million a year in gold,in the five years from 1951 to 1955 in which the CPP have been in power, the Gold Coast contributed a net positive balance  of ₤150 million to the gold and dollar reserves of the sterling area. It will be seen therefore, that though the Gold Coast is small and, by Western standards, not a very wealthy country, it has made a significant contribution to maintaining the stability of the sterling area.” (Kwame Nkrumah, “I Speak of Freedom”).
At the time of Ghana’s independence, “Nkrumah had left $500 million of reserves, accumulated during the colonial period (from 1951 to 1956), in long-term low interest British securities” (Richard D. Mahoney, “J.F.K. Ordeal in African”).
A major portion of these reserves resulted from the Kwame Nkrumah internal self-government’s nationalization of the cocoa industry in the Gold Coast Cocoa Marketing Board (GCCMB) Ordinance (Amendment) of 1951, thereby making “cocoa revenue [a] common national property.” It should be noted that in reaction to the 1951 Gold Coast Cocoa Marketing Board Amendment, Dr. J. B. Danquah vehemently opposed the nationalization, saying that “funds of the GCCMB were not ‘profits’ accruing to government” (Kwame Ninsin, “The Nkrumah Government and the Opposition on the Nation State: Unity vs. Fragmentation”).
(Interestingly, the British Labour Governments of 1945–1951 enacted a political program based on John Keynes’s economic theory of collectivism, comprising nationalization of industries and state direction of the economy). But “this great source of productive investment ($500 million) was unavailable (to Nkrumah’s post-independence government) in 1959” (Mahoney, “J.F.K. Ordeal in African”).
The above notwithstanding, the CPP government maintained a budget surplus and a positive balance of external trade from 1951 to 1955. In 1953-54, for example, 10% of the gross national product was saved.
Thus “the Government put aside for public development ₤1 out of every ₤10 worth of wealth produced.” During the same period, “the corresponding figure for public saving in the United Kingdom was just over 3% of the gross national product,” while that of “the United States was just under 2%” (Nkrumah, “I Speak of Freedom”).    
By its judicious fiscal policies between 1951 and 1955, Nkrumah’s internal-self government raised the national income from ₤20 million to ₤65 million per annum, while expenditure rose from ₤14 million to ₤52 million. Besides, the government redeemed its external debts, whilst the country’s assets from all sources amounted to nearly ₤100 million by 1955 (Nkrumah, “I Speak of Freedom,”).
From these investments and savings (including dividends derived from the mining industry between 1952 to 1955), Nkrumah’s internal self-government designed its Five Year Development Plan and embarked on developmental projects (without outside loans).
They included: compulsory elementary school education, construction of secondary schools, teacher training colleges, technical institutes (all under the Accelerated Development Plan for Education), hospitals, nursing and midwifery schools, public health program and centres, roads and railways, the Adomi Bridge, Tema Harbour, tarring of Accra to Kumasi and Accra to Takoradi roads, Kumase College of Technology and the present University of Ghana campus. For example, attendance of the teacher training colleges, nursing and midwifery schools, Kumasi College of Technology (now KNUST) and the University of the Gold Coast were free with stipend.
(As a child in 1952, I saw the conversion of the feeder road from Accra to Kumase via Ettokrom to a tarred road covered with bitumen for the first time; and, my age group had fun stepping on the freshly sticky bitumen in the evenings).  

Prof. Adu Boahen authenticated the Nkrumah internal self-government’s outstanding achievements in the 1950s in Basil Davidson’s documentary, “The Rise of African Independence,” when he said: “The 1950s, to me, were the most important, the most fascinating period, the period of independence...... This was a period when far more was achieved between 1951 and 1954;  saw a pace of development in this country, which has never [been] seen.”  

But the exceptional pace of development Prof. Adu Boahen spoke about did not only result from developmental and planned economy, but it was also due to Nkrumah’s philosophy of self-determination and self-reliance (by taking over the country’s natural resources). As a matter of fact, Nkrumah’s holistic achievement (in the areas of educational, socio-economic and industrial developments) has been recorded as one of the fastest in a post-colonial history. Sad to say that these principles of self-determination, self-reliance and human-centered policies are what have been lacking in Ghana’s public policies since the CIA sponsored military coup of February 24, 1966.
As the foregoing discourse has elucidated, the $500.00 million or its equivalent in the British sterling in the British reserves at the time of Ghana’s independence was the making of the Kwame Nkrumah internal self-government from 1951 to 1956.
(We should bear in mind that Kwame Nkrumah surrounded himself with some of the economic giants at the time as his advisors; they included Sir Arthur Lewis, Nobel Memorial Prize in Economics and the Cambridge economist, Prof. Nicholas Kaldor.)


In this respect, the claim of huge sums of money the British left for Kwame Nkrumah’s post-independence regime is a fallacy and not supported by historical records or any economic fact.

THE GOD OF DANGOTE BY PAAGO ALEELE

Aliko Dangote was born into a wealthy home in Kano. He got his first degree in Cairo, Egypt. He had always loved trading, and reports say he hawked sweets even as a primary school child, even though his family was wealthy. Dangote is really a very humble person even by the confessions of people who have interacted with him.
DANGOTE AND HIS WIFE

But Dangote is not the only hardworking Nigerian. He is not the only humble person around. He is probably not the most business savvy in Africa. But he is certainly the richest Blackman in the world. His companies employ over 11,000 people directly – not to mention, distributors, contractors and other vendors who depend on his businesses to thrive. Dangote is a blessing to humanity.


DANGOTE's CEMENT FACTORY
There is no family in Nigeria today that does not have a Dangote product in their home. If it is not sugar, then it is salt or the house you are living in was built with a Dangote Cement. Everyone has something to do with his business, so like Job he earns a little off everyone and that is the way to get wealthy.
Dangote is the 23rd richest person in the world and is said to be the second most powerful African alive. The question is how did Dangote attain such a height? Yes, you can’t take away his hard work and business acumen, but that is only the starting point. The answer will not be found in the Forbes Magazine or on Wikipedia. The answer is in the verse of scripture quoted above: If you are willing and obedient you will eat the good of the land.
Sometime in the early 90s Dangote had an encounter that set his foot on the path of destiny. Archbishop Benson Idahosa had some guests who needed to travel back urgently from Benin to Lagos to catch up their flight to the US. Unfortunately by the time the Archbishop took his guests to the airport they were told that the last flight for the day was overbooked and not a single seat was available. As a matter of fact, the passengers have boarded and were about to take off. Idahosa asked for the plane to be delayed a few minutes and walked to the tarmac where he was allowed to address the passengers. He pleaded with them about the desperate situation of his guests and asked that two persons should donate their seats for his guests to get to Lagos.
Everyone in that plane was a Christian. Not one of them bated an eyelid. Some pretended to be asleep, some pretended to be praying and the man of God stood waiting. From the back of the plane, a young man asked the person sitting next to him to get up and together they vacated their seat for the American visitors. Idahosa stopped him in the aisle of the plane and asked, “Young man, what is your name and what do you do?” “My name is Dangote, Aliko Dangote and this is my assistant. I am a trader, a businessman.”
It was there and then, that Papa Idahosa prophesied to him that “the World will get up for you”. He prayed that God should take his business beyond Africa and bless him beyond measure. Today God has answered that prayer. God destined that blessing for someone seated in that plane that evening. But there was a condition attached to it – Isa 1:19 If you will only let me help you, if you will only obey, then I will make you rich! Dangote’s wealth today was meant for a Christian businessman who was too proud, too fixated in his mind to offer the “flamboyant man of God”, the “prosperity preacher” his seat.
My question is, if you were there on that plane, would you have taken the blessing?
If God will honour the word of His servant and confer such a blessing as this on an “unbeliever” how much more you? May the God of Dangote be your God. May the God that blesses a business such that every family must contribute to it and makes the world get up for its owner, show up in your business and do even greater things for you! I believe, do you?
(c) OMG
Deep Words Devotional
 


Tagged in:Aliko Dangote 

Saturday 29 August 2015

24 / 7 @ Church ,Stupidity or Blessing

The proliferation of churches in a country is not the solution to a nations problem.Likewise going to church to scream each and everyday in the week is not a guarantee for the individual well being or healing of the nation.

I find it difficult to understand why people refuse to work for something they need but pray ,fast ,go for retreats, all night and many more just for their problems to be solved without tackling the issue at Hand.

I believe in prayers,I have seen the end product of prayers and i have been blessed from prayers.But in certain situations,work about the problem while you pray.You should not be screaming and shouting to Your God without doing your best.For instance A student praying to pass his or her exam without learning ,it doesn't work that way. Neither can you say u want a job while your bed becomes your comforter without searching for a job ,it doesn't
 work that way too.

Go to church,Pray to God but do your own part to redeem the situation. Spending 24 hours a day in the week at church without confronting your issues i will term it stupidity because prayers don't work that way.

Christian readers can read the book of Nehemiah chapter 4 .I love the verse 17 and 18 it reads "Those who carried materials did their work with one hand and held a weapon in the other and each of the builders wore his sword at his side as he worked"

There was a plot against Nehemiah. Sanballat,Tobiah ,Geshem planned to attack Nehemiah and the builders of the wall of jerusalem.If it had happen here in this country some religious fanatics would have gone to Independence square to pray while the wall was brought down.But Nehemiah after prayers devised a plan to prevent the attack (Read verse 9 it says "but we prayed to our God and KEPT MEN ON GUARD AGAINST THEM DAY AND NIGHT) They did not pray to God and leave the problem to God. I rest my case.Pray but Work for God despises a Lazy Man...#Selah.....

THE COFFEE TABLE

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What are you Proud of ? THE AFRICAN MAN




Many at times i read inscriptions written by people concerning somethings they are proud of.
Example of such inscriptions are 
A proud Witness
I am Proud to be an Adventist
I am Proud to be a Catholic
A proud Weslyan.
Well the above examples are how people demonstrate how proud they are with their faith.They put stickers and flyers on their cars to depict that.(I hope they don't put it there for beauty sake)

Others are proud of their school.For instance u see ,A proud POJO. For some their hall of residence in the University ;A proud Casfodian ,A proud Conti.

When i see that, i feel how people are well dedicated to their churches,faith,school,organizations and many more.I just pray and hope they don't say that for the fun of it.

But how often do we profess our love for our country and our continent as Africans.I am not sure the European man or American man will like to have Africa as his home.Some Donkey years ago the Europeans exploited our continent and took honey out leaving us with vinega.It is this same continent that the African man wish to spend the rest of his life. "When the man who raped your mother and killed your father drums for you ,Dance with caution"_Abeku Adams

Be proud of Africa,Be proud of Ghana.This is what we have got.You can change your church ,your school which you are proud of but you can never change the fact that you are an African.Our forefathers fought and built for us ,Our fathers (current leaders) have messed it up ,but we can restore it and make Africa a better place.To quote from Marcus Garvey"Let Emancipate ourselves from mental slavery, none but ourselves can free our minds
.YES WE CAN...#African_and_Proud

ROSE

ROSE
life indeed,it is said is short
for the kind hearted.
Soon past as the clock tick by.
Your memories fill my heart all day,everyday then and Now.!

The bed is cold and the house is Empty.
The taps and whisppers are no more.
Any yes No one is around to say welcome.
Where art thou,Lovely One !.
No Sight of you my dear one!.

Day has suddenly drop to night and night can't be heared no more.
Why and why Again?
Was it to be a surprise ?
Oh ! if its one of those,then it is too Expensive.
Well Thanks for all you left me with.
THE ROSE FLOWER.

How indigenous nationalism, imperialism and militarism inflamed tensions in Ghana before 1800.

Ghana before 1800 saw the rise of states and establishment of little territories into much larger ones. Also the period saw the decline of some of these states. The period establish the fact of the migration pattern of these state, where and how they settled at their present location. Some of the state that emerged during these period are the mole- Dagbani, Gonja, Asante, Akyem, Akwamu, Adansi, Denkyira, Fante, Ga- Adangbe, as well as indigenous settlers like the Guan and many more. The idea of nationalism, imperialism, and militarism gave rise to some of these sate and also led to the decline of some of these state too. The rise and fall of these state brought about friction in the country. Therefore, this essay seeks to examine how indigenous nationalism, imperialism and militarism inflamed tensions in Ghana before 1800.
Nationalism can be defined as the desire to achieve political independence, especially by a country under foreign control or by a people with a separate identity and culture but no state of their own in this sense can be said to mean the desire for national advancement or political independence. It can also mean excessive devotion to nation excessive or fanatical devotion to a nation and its interests, often associated with a belief that one country is superior to all others.
During our period of study, Denkyira’s subjects or vassals rebelled against Denkyira and ultimately freed themselves from Denkyira’s domination, the attempt by the indigenous people of the North to resist incorporation into Dagomba, Mamprusi, Nanumba and Gonja.
Denkyera ruled the conquered peoples harshly, and the vassal states derived no real advantage. Denkyera enjoyed its power and prestige, but remained blind to the sufferings of its subjects. Both oral traditions and European accounts agree that it was the high-handed and overbearing manner of Denkyera rule that united its vassals in opposition. A vivid indication of Denkyera’s tyrannical actions to it vassals was, the excessive and insulting tribute that Ntim Gyakari, the Denkyerahene, demanded from the infant Asante state in the late 1690s.This instigated the Asante to fight for its independence. As already noted, as a result of the love the Asante had developed for themselves and also the love the other vassals had coupled with their interest of having their liberty, they fought against Denkyera. This is to say Denkyera tyrannical rule brought about the tensions which eventually led to war. There was loss of lives as well as loss of properties .Asante and its allies emerge victorious thereby gaining their freedom from Denkyera  
The indigenous people the Mole- Dagbani and Gonja met in the northern territory resisted incorporation into these groups. In other words, they did not want to have a union or mix up with these immigrants. .Some of these indigenous groups was the Vagala, Sisala, Tempulensi, and others .The reason could be the sense of love they had for themselves and their already established group. Perhaps it could also mean that, as a result of the love they had for themselves they didn’t want to be corrupted with any foreign culture. Also it might also be that, they did not want any power to disturb the peace they were enjoying. They therefore had to resist incorporation into these foreign groups hence had to rebel against them. This lighted the tensions in the northern part of the country and this tension resulted into a war. Thus, the indigenous people resisting the migrant whereas, the migrant also forcing to stay with them. The indigenous people were defeated because they were not better organized, and also didn’t have a strong army to fight back. They were defeated and these led to the fall of the indigenous people. Considering their stand, had it not been the fact that they resisted the foreigners, they could have negotiated peacefully and stayed with them. But the sense of nationalism they couldn’t permit them on that basis hence bringing about a friction which led to massive chaos. The tensions resulted in a war which saw most of the indigenous people losing their lives and also caused them to migrate from their precious abode, those who did not migrate also became subject to the victors.
Imperialism is define as the policy of extending the rule of authority of an empire or nation over foreign countries or acquiring and holding colonies and dependencies or the political, military, economic domination of one country over another . In our period of study, the rise of some state and their territorial aggrandizement brought about tensions in the country.  This is clearly exhibited among the Denkyira. One of Denkyira’s ruler known as Wrempe Ampem (1647-1662) under his rule defeated Adanse and annexed them. He defeated and captured states such as Kwaman, Kwai, Kokofu, Juaben and Mampong. He did these in order for Denkyira to have access to the trade in Tafo as well as Begho. His successors also embarked on conquest and defeated some state. For instance, Boadu Akafu defeated Aowin in the eastern part of Denkyira. He exploited their gold and imposed heavy taxes on the people of Aowin. This added to the financial fortune of Denkyira. But the annexation of the territories the Denkyira conquered activated tensions in the country. The vassals of Denkyira at a point in time resisted the authority of Denkyira over them. During the reign of Ntim Gyakari, he extended the territory by conquering other state and imposing Denkyira authority over them. Example is the Twifo, Assin and even the Komenda people. This gave access to the western corridor in order to trade with the Dutch at the coast. Most of these territories Denkyira conquered and imposed their authority over were not happy and hence at a point rebelled against Denkyira and this inflamed tension in Ghana before 1800.Also the attempt by state like Asante, Akwamu, and Akyem Abuakwa to trade directly with the Europeans on the coast and the consequent resistance by coastal state. In respect to the Asantes, they were often prevented by the Fante state from reaching the coast. In order for Asante to extend it authority to the coast and trade with the Fantes, they had to fight the Fante on many occasions. The interest to get to the coast aroused the tension between the Fante and the Asante. The Fantes who served as middle men to the Asante normally cheated the Asantes and this prompted the Asantes to bypass their middle men and go directly to the source. This was the same with the people of Akwamu and Akyem. They were often prevented by the Ga- Adangbe to get to the coast to trade.
Militarism also caused most of the tensions in the country before 1800.Millitarism mainly is the idea of which the military is seen as the foundation of a society’s security and thereby claims to be the most important aspect in the society. Military plays a key role in the expansion and standing of most state. That is the only way state could expand and become more powerful during our period of study was through wars of conquest. And with wars of conquest, the military strength of the state played a crucial role. When you have a powerful army, there is great advantage of becoming a victor and when you have a less powerful army there was a possibility of falling. In connection with territorial expansions, major state like the Mole Dagbani, Gonja, Akwamu, Denkyira Asante and Akyem had to form a powerful army in order to expand. The mole Dagbani for instance had to use the powerful army they to conquer the indigenous people they met. The well-equipped army they had aroused fear and tensions among the indigenous people. The indigenous people had not seen horse men before and also were not well endowed in the use of powerful weapons. This made it possible for the Mole Dagbani to conquer the indigenous people. In the case of the Asante, their army was well organized and they had powerful and brave leaders to lead them in their wars of expansions. The army was well organised with the scouts (akwanfrafo), advance guard ( Twafo), main body ( Adonten), Rear- guard ( Kyidom) and the two wings ,left ( Benkum) and Right ( Nifa). The powerful army enabled them to defeat the likes of Denkyira which Asante was hitherto it vassal. The military strength which they used in defeating people instilled fear amongst some little state. So there was a possibility of psychological defeat even before the Asantes will get there.
 The Trans- Atlantic Slave Trade also made states establish a well-defined army. Most state engaged in slave raiding. Asante, Denkyira, Akwamu, Akyem and other state were into slave raiding. Captives arrested during wars of conquest were sold as slaves to the Europeans. There also emerged the policy of “capture or be captured; kill or be killed” hence there was a need for states to equip themselves militarily to face any attack. All these military attacks infused mental worry or emotional strain that made natural relaxed behavior impossible in the country during our period of study.
From the above discussion, we have been able to elicit how the idea of indigenous nationalism, imperialism and militarism inflamed tensions in Ghana before 1800. Most of the tensions inflamed wars and fights as well. It should note that, the tensions aroused as a result of these factors, led to the fall of some state and also caused many aborigines to migrate from their original habitat. Nationalism , imperialism and militarism is still considered the bed rock of the emergence and standing of most civilization , states, empire and nations regardless of the fear and tensions it arouses.


REFERENCES:
Fynn, J.K, Asante and its Neighbours 1700-1807, Northwestern University Press1971
    
Buah, F.K., A History of Ghana, London: Macmillan Educational Ltd, 1995


Amenumey, D.E.K, A Concise History of Ghana from Pre-Colonial Times to the 20th Century, Accra: Ghana Woeli Publishing Services, 2008

ASANTE RELATION WITH OTHER ETHNIC GROUPS BEFORE 1700

Asantes are believed to have originated from North Africa or somewhere in the east. Later, they settled in ancient Ghana Empire and then they moved to Adansi area, west of Lake Bosomtwi. There, they built a settlement known as Asantemanso. From Asantemanso, the various clans migrated to found new states like Kwaman, Tafo, Kaase, Amakom, Ejisu and Mampong. Some early rulers of Asante include Twum and Antwi, who ruled together, Kobina Amanfi and Oti Akenten. Later in the mid-17th century, the Oyoko clan under Chief Oti Akenten started consolidating other Ashanti clans into a loose confederation that occurred without destroying the authority of each paramount chief over his clan. This was done in part by military assault, but largely by uniting them against the Denkyira, who had previously dominated the region. It was Oti Akenten who built their capital at Kwaman. When he died in 1660, Obiri Yeboah succeeded him and he also died in a war against Dormaa.  Asante had relations with almost all the ethnic groups in Ghana and it once created a powerful empire which lasted till 1896 when Britain annexed Asante. The main goal of our work is to examining the relations that Asante had with some ethnic groups in Ghana.
Before 1700-1701, the Asante happened to be a vassal of the Denkyira. Denkyira had been able to conquer different state and annexed them. Asante happened to be part of these state. During the Asante encounter with the Denkyira, they did not enjoy much peace. Asante was annexed by the Denkyira in order to have access to the trade in Begho as well as the Trans-Saharan trade. As vassalage to the Denkyira, Asante was made to send the male apparent of their throne to serve in the Denkyirahene’s court. These was to serve as a sign of loyalty to Denkyira but we can deduce that, it was not mainly or the purpose of loyalty but it was to ensure that the Asantes fulfill their duties as vassals. And with their heir apparent under their guardianship, there was no where they could refuse. Osei tutu happened to be the heir apparent of the Asante stool hence he lived in the court of the Denkyirahene. He learnt much about governance and war. It was later with the help of Osei tutu that Asante defeated Denkyira. The Denkyira oppressed all her vassal and these made all vassals including Asante develop much hatred for them. According to Oral Tradition, during the reign of Ntim Gyakari he made an outrageous demand from the Asante that made them loose their temper. He is said to have demanded a brass pan full of gold, together with the favourite wives and mother of Osei tutu, the Asantehene and his chiefs. This outrageous demand triggered Osei tutu to fight Denkyira. Osei Tutu therefore organized all the vassals who had been ruined by Denkyira rule and had been looking for an opportunity to retaliate. State like, Twifo, Assin, Wassa and Aowin supported Asante. The major allied state was the Akwamu. In 1701 there was a fierce battle between Asante and Denkyira at Feyiase. Denkyira was defeated and they never recovered. From the above, we conclude that the relation between Asante and Denkyira was never a friendly one but rather a hostile one.
Asante and Akyem relations began on a bad footing. Akyem who also had a powerful state before the emergence of Asante, tried to destroy the infant Asante state before it grew too big. They therefore formed alliances with certain state to prevent the further expansion of Asante and its direct access to the coastal trade. Of the Akyem states, it was Kotoku that was preoccupied with relations with Asante from as early as the late seventeenth century. Kotoku assisted Denkyira in the war of 1699-1701 with the Asante Union, and both were heavily defeated, with the Akyem alone suffering as many as 30,000 of its soldiers killed. From the Asante point of view, since Denkyira had been the aggressor, Kotoku's support for it meant a hostile act against Asante. After the defeat of Denkyira, Asante decided to punish Kotoku. In about 1702 Asante attacked Kotoku and defeated it. The latter agreed to pay a fine of 2,000 bendas of gold (or £16,000). However, Kotoku did not give up its alliance with Denkyira. It provided the Denkyerahene and his people with protection and assumed the leadership of such states as Wassa, Aowin and Twifo, which were determined to destroy Asante. These states had assumed that they would recover their independence once Denkyira had been defeated, but they realized too late that they had merely exchanged a Denkyira for an Asante’s overlordship. In 1717, Osei Tutu decided to invade Kotoku. The Akyem forces, however, inflicted a very heavy defeat on the Asante in October 1717. Osei Tutu, the Asantehene, and most of the Asante nobles were killed. The outbreak of smallpox among the Asante troops also caused many deaths. It appeared that the Asante had underestimated the Akyem and were therefore careless in their conduct of the war. In addition, it would appear that Akwamu had betrayed to the Akyem the route of the Asante invaders and this enabled Akyem fighters to ambush Osei Tutu and his party. Osei tutu was killed on the Pra River and this has been recorded as a great tragedy in Asante history. His death created panic among the Asante and caused them to withdraw. The Akyem had destroyed most of the farms from which the invading Asante could have got their food supplies. It was this lack of food that made them less able to resist the outbreak of smallpox. But the Akyem also suffered heavy losses, and the Kotokuhene, Apenten died. In November 1718 Akyem and Asante agreed on a truce, which was turned into a formal peace in 1719. A Dutch report in that year noted the two previous enemies had agreed, for the first time, to aid each other against Akwamu. This peace lasted till 1742 despite rumours of imminent Asante’s invasion in 1730, 1731, 1734 and 1737. It appeared that Asante had been alarmed by the complete destruction of Akwamu power and the subsequent Akyem domination of the south-east. Besides, the Akyem continued to support rebels against Asante. In 1742 Asante again invaded Akyem. In addition to Abuakwa and Kotoku, which provided about 10,000 soldiers each, such new vassals of Akyem such as Ada, Akuapem and Dutch Accra also provided troops. Two or three battles were fought, and by March 1742 the Akyem had been heavily defeated. Baa Kwante, the Abuakwahene, and many Akyem nobles committed suicide. About 10,000 Akyem were captured, among who were a Kotoku prince, Broni, and an Abuakwa prince, Asare. Despite the defeat, the Akyem refused to surrender. Two more years of guerrilla war continued till 1744, when Kotoku accepted the terms of peace laid down by Asante. These were that the captured Akyem princes should be enstooled as the new chiefs of Kotoku and Abuakwa respectively.  Asante traders and travellers should be allowed to travel safely through Akyem to the coast, and the right to the collection of rents on the Europeans forts on the Ga coast should now go to Asante. Abuakwa rejected the terms and continued to resist till 1783.The relation between the two was hostile at point and also friendly at a point but the hostility between both sides was mostly dominant.
            Asante also came into contact with the Fante. Asante expanded during the eighteenth century and imposed its authority over a large part of the Gold Coast, though the extent of the authority has been exaggerated in most history books. By the early nineteenth century, the states to the south of Asante: Denkyira, Akwamu and Akyem and their former subjects had been brought under Asante rule. In that part of the country, west of the river Volta, only the Fante states remained outside the Asante Empire. Since 1776 when the Fante helped Wassa to defeat an Asante attack, no peace treaty had been signed between the Asante and Fante. Even though Asante clearly wished to control the Fante states, the conditions both in and outside Asante during the remainder of the eighteenth century made this impossible. Asante had good reasons for wishing to establish control over the Fante states. In the first place, Fante land kept Asante from direct access to the coast and enabled the Fante to act as middlemen between Asante and the European traders on the coast. The Fante insisted that the Asante should buy and sell only at the markets that they themselves had in some inland towns such as Assin Fosu and Assin Manso. They would not allow Asante traders to go to Cape Coast and Anomabu, the two most important markets on the coast. The Fante cheated the Asante traders. They received pure gold from the Asante and mixed it with certain metals before selling it to the Europeans, and reduced the size of the handkerchiefs, watered down the rum and mixed other ingredients with the gunpowder they obtained from the Europeans before selling them to the Asante. In addition, at times, the Fante attacked and stole from the Asante traders. When this happened, the Asante replied by closing their trade routes. Another factor that instigated the Asante and Fante hostility was, when the Asantes had a “note” to trade at the coast. This was after their defeat of the Denkyira. Asante had direct access to trade at the coast of Elmina and this provoked the Fantes who hated the Elmina because Elmina had become a friend of the Asantes The relation between these two states was never friendly and there was always a misunderstanding amongst them.
            Assin was also one of the state Asante came into contact with. The Assin claim to have migrated from the north i.e from the area between the Adanse hills and the Pra in the Assin area during the reign of Osei Kwadwo (1764-1777).The migration brought them closer to the interior Fante who now became their neighbours. The Asante came into contact with the Assin through diplomatic means. Prior to their coming under Asante, the Assin were said to have involved themselves in wars with several neighbours. These neighbours were alledgedly harassing them. Consequently, they appealed to the Asantehene to protect them in return for serving him. This the Asantehene offered. That was how the Assin people became subject to the Asante imperial domination. The Asante helped the people of Assin against their neighbours who often harassed them and also helped in certain cases resolve internal disputes amongs certain Assin State. Their relationship remained cordial till a civil war emerged internally among two Assin state, Assin Tanoso and Assin Apemanim. Osei Kwadwo, the Asantehene tried his best to resolve the issue which started the war but his effort was to no avail. His successors, including Opoku Fofie and Osei Kwame Tutu respectively also tried their best. But the issue aggravated which made Asante join forces with Assin Apemanim to fight Assin Tanoso. In regards to the above elaborated point, the Assin relation between Asante hitherto was a cordial one but later Asante became hostile to some state within Assin ,i.e Assin Tanoso
Furthermore, Asante also had a relation with Akwamu. Their relation dates back during the reign of Ansa Sasraku I when Osei Tutu stayed at Nyanoase for some time. At Nyanoase, Osei tutu was treated well and at the death of Osei Tutu’s uncle Nana Obiri Yeboah, Osei tutu was given a royal escort to Kwaman by the Akwamu King. According to some traditions, Akwamu King shielded Osei Tutu from the Denkyira when Osei Tutu was accused of impregnating a princess of Denkyira. The famous Okomfo Kwame Frimpong Anokye became friend with Osei Tutu when they were at Akwamu. It should be noted that due to the friendly relation between Asante and Akwamu, Ansa Sasraku released Okomfo Anokye to Osei Tutu upon request and it was with the help of Okomfo Anokye that Osei Tutu was able to create the Asante Empire. Again, according to an Oral tradition, the Structure of Asante Army which was started by Otumfuo Osei Tutu I was copied from that of Akwamu. Nana Osei Tutu was assisted by the “Adumfuo” or “Anumfuo” (warriors) who accompanied him from Akwamu. These Adumfo were the people who settled at the present day Adum. It was as a result of their name that the place was named Adum. Today, most Asante originated from Akwamu and they include people from Adum, section of Bantama and Barekese. Due to the mutual friendship they enjoyed. Both Asante and Akwamu traditions has it that, the friendship of both state dates back to the period of Obiri Yeboah. An oral source claim that, Obiri Yeboah, uncle of Osei Tutu had no brother or nephews who could eventually become heir to the Kwaman stool, In order to consolidate the dynasty he was representing, he sent his only sister, Manu Kotosii, who was childless to Otutu, a renowned shrine at Awukugua in the Akuapim hills, at that time an Akwamu territory. In Awukugua, her supplication for a son was answered and Osei Tutu-named after the shrine was born. But at point in time in the history of these two states, aroused anger. According to some Dutch report, during the Asante war with the Akyem, they were tricked by the Akwamu and these made the Akyem defeat them.The great disaster which befell the Asante army on the banks of the river Pra was largely one responsibility of Akwamuhene, Akonnor. The Akwamuhene suggested to Osei Tutu that a section of the Asante army should pass through Akwamu to attack the Akyem where they would least expect it. Akonnor then had the Akyem informed of the line the Asante must take. As a result, part of Asante’s army was surprised and surrounded. The Akyem then attacked vigorously and inflicted heavy losses. Also it appears that there was a secret understanding between Akwamu and Akyem before the war with the Asante, it was probably for some such reasons that Opoku Ware decided to cooperate with the Akyem to punish the Akwamu. Whatever credence may be given to these reports, the important point to notice is that when Akyem eventually attacked the Akwamu, Asante did nothing to help her ally, Akwamu. Despite what the Akwamu did to the Asante, the Asante still valued their friendship with the Akwamu. According to Prof. Amenumey, Opoku ware 1 helped Opoku Kuma to become a Chief of Akwamu and this made Akwamu voluntarily accepted Asante’s over lordship. This tends to show that the relationship between the Asante and Akwamu was a friendly one.
Among the Ewe state, Asante came into contact with the Anlo. Through Akwamu, Asante became involved in the conflicts between Anlo on the one hand, and Ada, Akyem, Akuapem on the other. By the close of the eighteenth century, Anlo had established direct contact with Asante. This was in 1792, when a number of Anlo elders accompanied a Danish mission to Asante. Some writers inaccurately claim that Anlo became an Asante protectorate from this period. It is clear, however, that Anlo was never an Asante protectorate. The relationship that was established between the two states was one of alliance. Anlo's reason for establishing friendly relations with Asante could have been its appreciation of the fact that it should not rely solely on Akwamu. The new alliance between Anlo and Asante was to last till well into the nineteenth century.
Asante also had relations with some ethnic groups in the north. Between 1744 and 1745, Opoku Ware helped the Asante to attack the Gonja and the Dagomba but however, it should be noted that, Asante conquered the Northern territories due to economic reasons. Asante wanted to have trading right in the trans-Sahara trade and this is because Asante had cola nut, slaves, gold which happened to be some of the essential commodities needed in the Trans-Sahara trade. Some tradition claims that Asante conquered the Nta people because she wanted to pacify the North. Asante after their conquest of the North now took over the control of the Trans-Saharan Trade which initially the North was controlling thereby controlling market centres and trade routes. Asante’s conquest of the North is also because Asante needed slaves and free labour for their gold mines. With the people of Dagomba, the immediate cause of the Asante’s intervention, however, was internal dissensions in Dagomba as a result of succession disputes. Na Saa Ziblim of Kpatina, a nephew of Gariba, the King of Dagomba, schemed to gain control of the throne of Dagomba and the reluctant disputes led to confusion and civil war in the North. Na Saa and his people were defeated on numerous occasions and in desperation, appealed to Asante to help them. Osei Kwadwo, the Asantehene realized the economic and political benefit which will result from the conquest of Dagomba and so he accepted the invitation. Kwame Pete, the Adontsenhene of Kumasi, was instructed to invade Dagomba and in spite of Dagomba superior numbers, they were eventually defeated because the Asante had superior weapons like muskets. Dagomba and it dependencies became tribute paying vassals to Asante. In the early nineteenth century, it is noted that the capital towns of Inta and Dagomba supplied Asante with 500 slaves, 200 cows, 400 sheep, 400 cotton cloth and 200 silk cloths during this period vassalage. Moreover, because the Asante had exercised some kind of authority in the Asante hinterland ever since Opoku Ware made incursions into it in 1774,the defeat of Dagomba and the neighbours peoples during the reign of Osei Kwadwo made Asante the dominant political power in the Northern region of modern Ghana. This enabled Asante to have a greater number of capable fighting men and also to become the chief sources of slaves, who went by the name of ‘Duncoes’ in the Gold Coast. From the above discussion, we can conclude that, the Asante relation with the Dagomba during our period of study was a friendly-hostile one.
Asante also had relation with some European powers. Considering our period of study we will look at the Asante relation with the Dutch. After the battle of Feyiase which took place in 1701 between Asante and Denkyira, the Dutch had a direct contact with Asante. The aftermath of the battle of Feyiase brought a cordial relationship between Asante and the Dutch. The Dutch at Elmina Castle were the first European power to come into contact with the Asante after they defeated Denkyira in 1701.The Dutch inherited from the Portuguese, a system in which tribute was paid to the Denkyira, who were the dominant power in the region. The Asante replaced Denkyira as the dominant power after the battle of Feyiase (1701), and so the Dutch began paying tribute to the Asante. The Dutch generally paid two onces of gold per month to Asante as tribute. Upon, defeating Denkyira, the Dutch contacted Asante first for two main reasons: in the first place, the Asante spent a long time plundering the Denkyira State of its gold and taking large numbers of Denkyira prisoners, either for sale on the coast or to be sacrificed to Asante gods. Trade was as a result of this was very bad on the coast and so the Dutch were anxious to get the Asante to open paths and to bring down trade to the forts. Secondly, it was widely believed on the coast that numerous wars undertaken by Denkyira was instigated by the Dutch and that it was the latter who supplied the Former with guns and gun powder. The Dutch therefore feared that the Asante would not send them trade because they had been friends of their enemy. For these reason, two Africans in the employ of the Dutch were sent to contact the Asantehene, a few weeks after Denkyira had been defeated. These messengers, however, never reached Asante because they were detained for several weeks in Twifo and later sent back to Elmina. All other attempts to send African representatives into the interior failed in the face of the opposition of the Twifo and other inland people. Then in November 1701, the Dutch Director-General and his council decided to send a white man, David Van Neyendaal. Neyendaal was able to meet the Asantehene and had matters discussed with him. The Dutch infact, valued friendship with Asante so much that they were determined to do nothing to incur the displeasure of Asantehene. Thus from a purely commercial point of view, the reaction of the European traders on the coast (Dutch) towards the nascent Asante Kingdom was extremely favorable. Relation between groups could be cordial or hostile. But the Asante relation with the Dutch was a long standing cordial relationship.
From the above discussion, we have been able to point out some states   Asante came into contact with and how they related with them. Asante after defeating Denkyira in 1701 created a powerful centralized system. The powerful army and able leadership they had also helped them to embark on conquest which made their empire a very large one. By the end of the 1800 Asante had conquered a lot of territories stretching from the mouth of the Pra to the Volta.










REFERENCES:
Fynn, J.K, Asante and its Neighbours 1700-1807, Northwestern University Press
1971     
Fynn, J.K, Asante and Akyem Relation 1700-1807, Northwestern University Press             1971
Buah, F.K., A History of Ghana, London: Macmillan Educational Ltd, 1995
Afrifa, K., The Akyem Factor in Ghana’s History, 1700-1875.Accra: Ghana           Universities press, 2000
Amenumey, D.E.K, A Concise History of Ghana from Pre-Colonial Times to the 20th        Century, Accra: Ghana Woeli Publishing Services, 2008
Kessel .I.V, Merchant, Missionaries and Migrants: 300 Years of Dutch-Ghanaian Relations, Armstaderm: KIT Publishers, 2002