Ashantibiz, Asokwa, Kumasi (2026)

05/02/2026

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08/01/2026

In Memory of a Remarkable Queen Mother - Nana Adoma Asantewaa ... www.ashantibiz.com

By: Godwin Owusu Frimpong

With profound sadness and respect, we extend a heartfelt invitation to all sympathizers across the country and beyond to join the Feyiase Akoyem community in honoring the legacy of the late Queen Mother of Feyiase Akoyem, Nana Adoma Asantewaa (Mrs. Owusu Yaw). As a cherished matriarch and spiritual pillar, her passing leaves an irreversible void in our hearts.

In observance of one week of mourning, we invite you to unite with Nana Addae Gyamera l, Chief of Feyiase Akoyem, at the Feyiase Akoyem Palace in Kumasi, Ashanti Region on Thursday, 15 January 2026. This solemn gathering will celebrate her life, wisdom, and the enduring values she championed.

May we come together to grieve, reflect, and uphold her timeless legacy. Your presence will be a profound tribute to her remarkable journey.

In sympathy,
The Feyiase Akoyem Family and Community.

Godwin Owusu Frimpong

06/01/2026

Wisdom, Unity, Duty: Asante Mampong Hails New Omanhene - www.ashantibiz.com

By Godwin Owusu Frimpong

A golden dawn broke over the historic town of Asante Mampong on Sunday, 5 January 2026, as thousands gathered in silent reverence to witness the swearing-in of Nana Osei Bonsu III, the newly enstooled Omanhene of the Asante Mampong Traditional Area. Clad in rich kente of crimson and gold, he stood before the sacred Amaniampong Silver Stool, his voice firm as he swore the oath of allegiance—promising wisdom, unity, and unwavering dedication to his people.

The ceremony, steeped in centuries-old Asante tradition, unfolded beneath the sprawling safou trees of the Mampong Palace, where ancestral drums echoed like the heartbeat of a nation. In solemn procession, Nananom Abiretufuo—spiritual and royal elders including Mamponghemaa Nana Agyakoma Difie II, Adankranyamanhene, Domeabrahene, Agonahemaa, and Ejisuhemaa Nana Yaa Asantewaa—flanked the new chief, their presence a testament to continuity and collective governance.

Representatives from across the Ashanti Region joined the celebration, among them Ashanti Regional Minister Dr. Frank Amoakohene, whose presence underscored the enduring partnership between traditional and state institutions. “This is not just a change of stool, but a renewal of covenant,” he declared during a brief address. “A leader forged in modern excellence, called back to ancestral duty.”

Nana Osei Bonsu III—formerly Leslie Osei Bonsu—brings to the sacred role a rare blend of tradition and innovation. A senior software architect and geospatial systems strategist by profession, his life between Silicon Valley and Accra mirrored the duality of modern Ghana: deeply rooted, yet boldly forward-looking. His nomination followed a resolution by the Asantehene, Otumfuo Osei Tutu II, on 15 December 2025, after mediation of a succession dispute within the traditional council.

The path to enstoolment was no mere formality. On 18 December 2025, the Kingmakers formally introduced the nominee to Otumfuo at Manhyia Palace, performing the customary ntɔm libation and offering schnapps to the Golden Stool. Yet, as the Asantehene emphasized, "Enstoolment is not power—it is responsibility. He will swear allegiance to you, and you to him." His Majesty also reminded all present: true authority would only be conferred upon the final swearing of allegiance to the Asantehene himself—a rite still pending.

Not without challenge, the process faced a formal objection from Botaasehene, who claimed exclusion from deliberations. Otumfuo acknowledged the petition, ensured due process, and declared the matter resolved—reinforcing the Golden Stool’s role as final arbiter of peace.

One notable absence drew the King’s attention: Akwamuhene, abroad for medical care. “Inform him he must be present for the oath,” Otumfuo instructed. “Else, he abdicates.” A reminder that tradition brooks no vacancy in duty.

As dusk fell and the fontomfrom drums faded, Nana Osei Bonsu III stood tall—not as a ruler, but as a servant. His first words to his people: “I return not to take, but to give. Not to reign, but to rebuild.”

The world watches as a new chapter begins—not only for Asante Mampong, but for a Ghana where the past guides the future, and leaders rise not by ambition, but by calling.

Godwin Owusu Frimpong

02/11/2025

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01/07/2025

Otumfuo: Ghana's Tribal Conflict Mediator, A Target of Envy - www.ashantibiz.com

By Godwin Owusu Frimpong

Asantehene Otumfuo Osei Tutu II stands as a guiding light of wisdom in Ghana, his insight a last stronghold against the storms of ethnic conflict that often elude governmental resolution. His proven ability has, ironically, cultivated both profound respect and simmering resentment amongst some traditional leaders. Why him, they wonder? Why is it that when deep-seated tribal animosities threaten to engulf the nation, it is Otumfuo's counsel that is sought, his mediation that is trusted?

The answer lies in his unparalleled track record, most notably exemplified by his instrumental role in resolving the decades-long Dagbon chieftaincy crisis. Where others faltered, Otumfuo forged reconciliation, proving his unique capacity to navigate the treacherous currents of tradition, power, and historical grievance.

Now, as he embarks on renewed mediation efforts in the Bawku chieftaincy conflict, his commitment to peace is once again tested. Meeting with the Kusaug Traditional Council, Otumfuo carries the weight of a nation's hope on his shoulders.

His mission is not without peril. His very success breeds envy, and those who would undermine his authority seek to disrupt his efforts. Yet, Otumfuo remains steadfast, his legacy as a peacemaker etched in the annals of Ghanaian history. He understands that true leadership lies not in wielding power, but in fostering unity, and that lasting peace can only be built on a foundation of trust and understanding. His continued efforts in Bawku are a testament to this unwavering belief, a beacon of hope in a region desperately seeking respite from conflict.

Godwin Owusu Frimpong

30/06/2025

Asante Royal Hospitality: A Beacon of Cultural Diplomacy for Africa - www.ashantibiz.com

By Godwin Owusu Frimpong

The hallowed halls of Manhyia Palace, the spiritual seat of the Asante Kingdom, recently resonated with the vibrant echoes of African heritage and unity. The occasion was a grand banquet and a series of engagements orchestrated by the Asantehene, Otumfuo Osei Tutu II, in honour of King Mswati III of Eswatini, marking the successful conclusion of his four-day official visit to Ghana. This visit, a testament to thoughtful traditional diplomacy, showcased the profound cultural richness, unwavering values, and the enduring spirit that define the Ashanti people, offering a compelling glimpse into the essence of a kingdom that commands deep respect and admiration across the continent.

From the moment King Mswati III arrived in Ghana, the nation, and particularly Asanteman, embraced him with a warmth that transcended mere protocol. His journey began with strategic discussions at the Jubilee House, fostering bilateral ties with President John Dramani Mahama. The true heart of the visit, however, unfolded in Kumasi, where two of Africa's most revered monarchies converged, forging connections rooted in shared history and a commitment to cultural preservation.

King Mswati’s address to Ghana's National House of Chiefs was a powerful declaration of intent, acknowledging the vital role of traditional leaders in national development and advocating for enhanced collaboration between Eswatini and Ghana. His subsequent tour of the Manhyia Palace Museum provided a profound immersion into the Asante Kingdom's illustrious past, underscoring the historical depth that underpins its contemporary influence.

The pinnacle of the visit was the meticulously organized durbar, a spectacle of Asante regal splendor. The Asantehene, arrayed in his signature kente cloth and adorned with the golden ornaments that symbolize centuries of authority and prosperity, presided over an event that radiated prestige. His guest, King Mswati III, resonated with the spirit of his own kingdom, dressed in the traditional Eswatini emahiya. The air was alive with the intoxicating rhythms of Asante music and the graceful movements of dancers, a profound expression of cultural identity that captivated the Eswatini delegation.

King Mswati's observations during his visit were particularly insightful. He articulated a vision for the careful documentation and modernization of African traditions, emphasizing their crucial role in safeguarding heritage for future generations. "In a world of competing foreign influences, we must hold on to these while ensuring that they remain the heartbeat of our identity as a people," he stated, a sentiment that reverberates with the very spirit of Asante resilience. His conviction that preserving culture is not merely about safeguarding the past but about actively integrating it into the fabric of modern governance and administration for societal progress, aligns seamlessly with the Asante Kingdom's own forward-thinking approach.

The Asantehene, recognized as a visionary leader and the Chancellor of the Kwame Nkrumah University of Science and Technology, further graced the university's 58th Congregation. His presence, alongside King Mswati III as special guest of honour, symbolized a harmonious blend of traditional leadership and academic excellence, a powerful message of progress and shared aspirations.

The welcome address by the Juabenhene, Daasebre Otuo SirIboe II, eloquently captured the significance of the occasion: "King Mswati III’s presence was not just a visit but a rekindling of the sacred ties that bound African thrones and Africa’s people together." He lauded the Asantehene for extending the "warmest greetings from his heart," recognizing King Mswati as a leader who "has upheld the proud traditions of his people, while leading them towards modern development." This sentiment reflects the deep-seated admiration many traditional leaders hold for the Asantehene, whose reign is often seen as a benchmark for effective, culturally-grounded leadership.

The Asante Kingdom's capacity to host such distinguished guests with unparalleled grace and cultural authenticity is a phenomenon that sets it apart. It is this masterful blend of historical reverence, contemporary relevance, and a commitment to showcasing the very best of African heritage that explains why the Asantehene and his kingdom are often a source of inspiration, and perhaps even envy, for traditional leaders across Ghana and beyond. The visit of King Mswati III was more than a diplomatic exchange; it was a vibrant affirmation of shared African identity, a celebration of cultural prowess, and a beacon of the enduring strength and sophistication of its traditional leadership.

Godwin Owusu Frimpong

28/04/2025

Asante Kingdom Mourns: Mamponghene Passes at Age 86

By Godwin Owusu Frimpong

The Asante Kingdom is in mourning following the death of Dasebre Osei Bonsu II, the Paramount Chief of Asante Mampong, at the age of 86. The news was formally delivered to the Asantehene, Otumfuo Osei Tutu II, at the Manhyia Palace on Monday by a delegation led by the Queen Mother of Asante Mampong, Nana Afrakoma Dufie, in accordance with traditional Asante customs.

Daasebre Osei Bonsu II, the occupant of the Silver Stool, held a position of significant importance within the Asante hierarchy, serving as second-in-command to the Asantehene. His passing on Sunday, April 20, 2025, marks the end of a 26-year reign characterized by development initiatives and a commitment to peace and stability within the Asante-Mampong Traditional Area.

Born Saint Oswald Gyimah-Kessie on December 31, 1939, Daasebre Osei Bonsu II was a respected figure both within and outside the traditional realm. He was a proud alumnus of Prempeh College and the University of Ghana, Legon. Before ascending to the Silver Stool, he practiced law and served as the Registrar of the Kwame Nkrumah University of Science and Technology (KNUST) in Kumasi, bringing a wealth of knowledge and experience to his role as Paramount Chief.

Known by his people as "ƐBOƆ A EHI AKUMA" (a stone that wears and tears an axe), reflecting the strength and resilience of the Mampong people, Daasebre Osei Bonsu II was a key figure in recent local political discussions. He recently mediated a peace meeting addressing internal disputes within the NDC party in the Mampong Municipality, demonstrating his commitment to unity and progress within his community.

Following the announcement of the Mamponghene's passing, Otumfuo Osei Tutu II instructed the Mampong Traditional Council to begin the customary rites, including the ceremonial beating of drums, to formally announce the news to the wider Asante community, upholding the revered traditions of the Asante Kingdom.

The passing of Daasebre Osei Bonsu II marks a significant loss for the Asante Kingdom. His legacy as a leader, a scholar, and a peacemaker will be remembered for generations to come.

Godwin Owusu Frimpong

12/04/2025

Apology Demanded for "L" and "R" Insult Against Ashantis

By Godwin Owusu Frimpong

Outrage has erupted following remarks made by the Honourable Minister for Communication, Digital Technology, and Innovation, Sam George, concerning perceived pronunciation deficiencies among Ashantis, specifically regarding the distinction between the letters "L" and "R" in the English language. The minister's comments, made during a meeting with a young phone repairer from Kumasi who gained fame for his technical aptitude, have been widely condemned as tribalistic and deeply offensive.

During the encounter, Mr. George reportedly voiced surprise at the young man's articulate English, remarking, "I wanted to ask him if he is an Ashanti because I didn’t hear an L or R (in his delivery)," prompting laughter amongst those present. These words have ignited a firestorm of condemnation, with critics arguing that they perpetuate harmful stereotypes and denigrate the Ashanti people.

Ashantibiz News, conducting field research in Kumasi, reports a palpable sense of anger and betrayal. Community leaders and ordinary citizens alike are demanding a swift and unconditional apology from the minister, asserting that his words have caused significant hurt and undermined the spirit of national unity.

There are growing calls for President John Mahama to intervene and compel Mr. George to retract his remarks. Sources within the Ashanti community suggest that a failure to address this issue adequately could result in widespread disaffection towards the current administration within the Ashanti Region, a significant voting bloc in Ghanaian politics. The demand for an apology resonates deeply, with many viewing the minister's comments as an affront to Ashanti culture and identity. The situation remains tense, and the coming days will be crucial in determining whether Mr. George can salvage the situation by offering a sincere and unreserved apology to the Ashanti people.

Godwin Owusu Frimpong

07/04/2025

Sampahene's Court Push: Maturity, Logic Now Questioned?

By Godwin Owusu Frimpong

The protracted chieftaincy dispute in Sampa has taken another turn, raising serious questions about the judgment and motivations of those backing Nana Yaw Sammor-Duah II, the purported Sampahene, after yet another legal defeat. The Court of Appeal on April 7, 2025, dismissed a "Stay of Ex*****on" application filed by Sammor-Duah's group, effectively reaffirming an earlier High Court ruling that favors Nana Samgba Gyafla II.

This latest legal setback comes after a High Court order compelling the Bono Regional House of Chiefs to submit Nana Samgba Gyafla II's chieftaincy declaration forms to the National House of Chiefs (NHC). The High Court further mandated the NHC to gazette Nana Gyafla II as the Sampa Paramount Chief within 21 days.

The legal saga began on June 14, 2024, when Nana Samgba Gyafla II initiated legal action against the Bono Regional House of Chiefs and the National House of Chiefs. His claim centered around the alleged refusal of the Bono Regional House of Chiefs to gazette his name as the Paramount Chief of the Sampa Traditional Area, despite being duly selected and having sworn allegiance to Asantehene Otumfuo Osei Tutu II.

He alleged that instead of recognizing his legitimacy, the Bono Regional House of Chiefs wrongfully submitted chieftaincy declaration forms to Nana Yaw Sammor-Duah II, who had been sworn in back in 2015, in what many see as a blatant disregard for due process.

Nana Samgba Gyafla II accused the regional house of defying previous arbitration rulings that unequivocally recognized him as the rightful chief. He alleged that the Bono Regional House of Chiefs improperly forwarded documents to the National House of Chiefs, wrongly recognizing Sammor-Duah as the Paramount Chief and one Nana Asraa II as Queenmother.

The Court of Appeal's decision to dismiss the "Stay of Ex*****on" application is a significant blow to Sammor-Duah's camp and raises fundamental questions about their continued pursuit of a claim that has consistently been rejected by the courts. Observers are now pondering whether the continued challenges are rooted in genuine belief or driven by other, potentially less noble, motivations. The focus now shifts to the Bono Regional House of Chiefs and the National House of Chiefs, who are under increasing pressure to comply with the court orders and finally bring this prolonged chieftaincy dispute to a conclusive end. Only time will tell if peace and stability can finally return to the Sampa Traditional Area.

Godwin Owusu Frimpong

05/04/2025

Asante's Spirit Unbroken: King, Queen Defied British Rule

By Godwin Owusu Frimpong

Asante Kingdom: How Otumfuo Agyeman Prempeh I and Nana Yaa Asantewaa shaped the resistance

The Asante Kingdom, located in present-day Ghana, remains a powerful symbol of resistance against British colonial expansion. Key figures in this struggle include Otumfuo Agyeman Prempeh I and Nana Yaa Asantewaa, both embodying the indomitable spirit of the Asante people during a period of intense British imperialism. Their courage, leadership, and unwavering commitment to their kingdom have forged an enduring legacy that continues to inspire generations.

Otumfuo Agyeman Prempeh I, the 15th Asantehene, ascended to the throne in 1888 during a crucial period. The British, determined to expand their control over the resource-rich Gold Coast, increasingly pressured the Asante. Despite maintaining independence for much of the 19th century, the Asante faced growing British ambition fueled by the region's gold and strategic significance. The Asante's formidable military and resistance to British demands made them a prime target for colonial expansion.

In 1896, after escalating tensions and skirmishes, the British launched a full-scale invasion. Despite their superior technology, they met fierce resistance. Ultimately, the British captured Otumfuo Agyeman Prempeh I and exiled him, first to Sierra Leone and later to the Seychelles. This exile, lasting 24 years, did not diminish his symbolic importance. The king remained a potent figurehead, communicating with his people and sustaining the flame of resistance. His unwavering resolve in the face of imperialism solidified his image as a symbol of Asante unity.

Upon his return to the Gold Coast in 1924, Otumfuo Agyeman Prempeh I was met with jubilation and reverence. His exile symbolized the Asante Kingdom’s enduring spirit, and his return signified the triumph of the people’s will to resist foreign domination. Despite the years away, his authority and influence within the Asante community remained strong. His return marked not only a personal victory but a significant moment in the collective struggle for independence, reaffirming the resilience of the Asante Kingdom.

While Otumfuo Agyeman Prempeh I is remembered for his resistance, Nana Yaa Asantewaa, the Queen Mother of Ejisu, played a crucial role in the kingdom’s defiance. She is best known for her leadership during the War of the Golden Stool in 1900. The Golden Stool, a sacred artefact believed to have been brought down from the heavens, symbolized the spiritual and political authority of the Asante people. Demanding its surrender was a direct challenge to the kingdom's identity and sovereignty.

In 1900, British colonial officials demanded the Golden Stool, an act seen as an affront to the Asante soul. Nana Yaa Asantewaa stepped forward to lead the resistance. In a time when military leadership was predominantly male, her courageous act marked a turning point in Asante history. She famously declared that she would rather see her people die fighting than see the stool fall into British hands.

Under her command, the Asante forces mounted a fierce defence. Despite British military superiority, the Asante warriors fought valiantly, inspired by their Queen Mother. Though ultimately unsuccessful, the conflict became a powerful symbol of African resistance against colonialism. The British captured the Golden Stool, but could not extinguish the spirit of the Asante people or the legacy of Nana Yaa Asantewaa. After the defeat, Nana Yaa Asantewaa was exiled, but her leadership during the War of the Golden Stool demonstrated the strength and resilience of women and served as a beacon of hope for African resistance movements across the continent.

Godwin Owusu Frimpong

01/04/2025

Mahama's 24-Hour Promise: Jobs Created or Jobs Replaced?

By Godwin Owusu Frimpong

President John Mahama's ambitious promise of a 24-hour economy, a cornerstone of his campaign to revitalize Ghana's struggling economy, is under intense scrutiny as reports of mass dismissals across the public sector emerge. The juxtaposition of a grand vision for job creation with accusations of widespread firings raises serious questions about the President's true economic strategy and the potential impact on ordinary Ghanaians.

Mahama, who secured a decisive victory in December promising to improve living standards after years of economic turmoil and a crippling debt crisis, has touted the 24-hour economy as a game-changer. The concept, inspired by successful models in cities like Sydney, Toronto, and New York, envisions a round-the-clock operation of businesses and services, aiming to boost economic growth, enhance public services, and improve the quality of life. Economists have seen it as a strategic alliance that can salvage Ghana from its economic doldrums.

However, these promises are now being overshadowed by a growing chorus of criticism regarding alleged politically motivated dismissals. The opposition Minority has gone so far as to brand President Mahama "Terminator 1," accusing his administration of systematically sacking young Ghanaians from public sector jobs to make way for party loyalists.

"It is now a notorious fact," declared former Finance Minister Dr. Mohammed Amin Adam, "that, to create vacancies for the purpose of employing NDC youth, the Mahama administration has sacked thousands of young Ghanaians who had been properly employed by the previous administration." He argued that simply replacing dismissed workers with new hires does not constitute genuine job creation, a sentiment echoed by many Ghanaians struggling to make ends meet.

The Minority also dismissed Mahama’s proposed job creation initiatives as unsustainable. The question on everyone's mind is that; can President Mahama’s 24-hour economy truly deliver on its promise of widespread job creation, or will it be undermined by politically driven personnel changes that ultimately leave more Ghanaians unemployed and disillusioned? Only time will tell if Mahama's vision will translate into tangible benefits for the nation, or if it will become another broken promise in Ghana's long history of economic challenges.

Godwin Owusu Frimpong

30/03/2025

Is Dormaahene's Asantehene Attack Born of Envy?

By Godwin Owusu Frimpong

Following reports of an alleged attack on Ghanaian media personality Kofi Adoma, which some sources claim involved gunpowder striking his eye, questions are being raised about the timing and nature of Dormaahene Osagyefo Dr Agyemang Badu's recent pronouncements.

Why has the Dormaahene publicly challenged Asantehene Otumfuo Osei Tutu II's authority, specifically regarding the potential elevation of the Fiapre Traditional Council to paramountcy? Is the Dormaahene's stance intended as genuine opposition, or is it a calculated act of propaganda designed to undermine the Asantehene's influence and authority in the Bono region, where Fiapre is located? Given the historical context of Fiapre's desire to reunite with Asanteman, does the Dormaahene's resistance reflect a broader struggle for power and influence within Ghana's traditional leadership structures?

A series of contentious statements by Dormaahene Osagyefo Dr Agyemang Badu against Asantehene Otumfuo Osei Tutu II have ignited a fierce debate: What compels such public and seemingly disrespectful pronouncements? The unfolding saga includes Dormaahene's challenge regarding the potential elevation of the Fiapre Traditional Council to paramountcy and follows closely on the heels of a shocking incident involving media personality Kofi Adoma, who was reportedly shot in the eye – an event Dormaahene subtly addressed while also criticizing Otumfuo over galamsey (illegal mining).

Dormaahene has vehemently opposed Asantehene's stated intention to elevate several divisional councils, including Fiapre, within the Bono and Ahafo Regions to paramountcy. He argues that as the head of the Dormaa Traditional Council, the authority to make such decisions concerning Fiapre rests with him, not the Asantehene. "How can you make such a pronouncement while I am still alive?" he questioned, challenging Otumfuo's authority and going so far as to threaten abdication should the elevation proceed. He said the statement concerning paramountcy means there are no authorities above the paramount chief.

But what could be the underlying motivations for these attacks? Several factors could be at play:

Jealousy: Could Dormaahene be envious of Asantehene's immense influence, wealth, and historical significance within Ghana? The Asantehene holds a position of unparalleled prestige, and feelings of inadequacy could manifest as public challenges.
Seniority and Authority: Despite being a powerful figure, Dormaahene's jurisdiction is geographically limited. The Asantehene, on the other hand, commands considerable authority even beyond the Ashanti Region. Could this perceived power imbalance fuel Dormaahene's resentment?
Control and Jurisdiction: The heart of the dispute lies in the Fiapre Traditional Council's desire to reunite with and elevate their status within the Asanteman, a move the Dormaahene sees as an infringement on his authority. Is this a battle over land, influence, and self-determination?
Political Agenda: Are there underlying political motivations driving Dormaahene's actions? Traditional rulers often wield considerable influence, and their pronouncements can carry significant political weight. Is Dormaahene attempting to assert his dominance within the Bono region, or is there a wider political game at play?
Social Media Influence: Dormaahene has a strong social media presence and a large following, and it is likely that social media trolling and pressure from his followers could have fueled the attacks.

The Asantehene has cited his inherent authority to elevate councils within these regions, stating, "No one other than myself can elevate them. They are all mine." This assertion of power appears to have triggered Dormaahene's defiant response, leading to a public spectacle that raises serious questions about respect, tradition, and the boundaries of chiefly authority in modern Ghana.

The situation remains tense, and the long-term implications of this public feud are uncertain. Will Dormaahene follow through with his threat to abdicate? Will Asantehene proceed with the elevations, further escalating the conflict? The answers to these questions will determine the future of inter-chieftaincy relations and the stability of the region.

Godwin Owusu Frimpong

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