Exploring the rich Culture and Traditions about the Golden Stool

The Golden Stool, or Sika Dwa Kofi, remains one of the most revered symbols of the Asante people and a profound emblem of unity, power, and identity in Ashanti Kingdom. Rooted deeply in the traditions and history of the Ashanti Kingdom, the Golden Stool is not just a royal artifact but a sacred cultural symbol that binds the Asante people and represents the soul of the nation.

According to Asante oral history, the Golden Stool descended from the sky in the late 17th century, delivered by Okomfo Anokye, a powerful priest and advisor to the Ashanti King Osei Tutu. As legend has it, the stool miraculously appeared from the heavens and landed on the lap of King Osei Tutu, symbolizing the divine ordination of the Asante Kingdom. The stool immediately became a sacred item that represented the spirit and essence of the Asante people, embodying their strength, unity, and the continuity of their culture.

The Golden Stool is a central feature of many rituals and ceremonies within the Ashanti Kingdom. Unlike ordinary stools, which represent the authority of individuals, the Golden Stool represents the spirit of the entire Asante nation and its people, both living and deceased. No one is permitted to sit on it, as it is believed to contain the soul of the Asante people. Instead, it is carefully displayed on a special platform during ceremonies and is only handled by designated caretakers known as Dwa Kofi handlers.

A highly significant ceremony associated with the Golden Stool is the Adae Festival, a celebration observed every six weeks. During this event, Asantehene, the king of the Ashanti people, honors the ancestors and prays for the protection of the kingdom, while the Golden Stool is displayed to remind the people of their rich heritage. The Adae ceremony reinforces the Asante belief in the continuity of life and the eternal bond between the present and past generations.

Throughout history, the Golden Stool has been a symbol of resistance and resilience for the Asante people. When British forces attempted to claim the stool in 1900 during the colonial era, the Asante fiercely resisted, culminating in the War of the Golden Stool, led by Yaa Asantewaa, the Queen Mother of Ejisu. The Asante people, viewing the stool as sacred and inviolable, defended it with their lives. To this day, the stool remains untouchable by anyone not authorized within Asante custom, reflecting its deeply held sanctity.

The legacy of the Golden Stool continues to shape modern Ashanti Kingdom identity, reminding people of the importance of unity and respect for tradition. As an enduring symbol of the Asante Kingdom and Ghanaian heritage, the Golden Stool remains a powerful testament to the cultural and spiritual essence of the Asante people.

Background

Before the SIKADWA descended gently onto the lap of Osei Tutu Kofi in 1701, by prior consensual agreement cemented by a binding Oath (Nom Asamansa) among the constituent Amanhene; they affirmed Ɔsɛi Tutu and his Ɔyoko Abusua lineage in Ɔsɛikrom as Santehene in perpetuity.

To complete the rites, and to complete the Asante constitutional requirements, the Kumasemanhene then swears to Nananom Asante Amanhene. When Otumfuo Santehene swears to Sikadwa; it means he swears to the Amanhene This portion of Rites is not done in public. The Sikadwa is the constituency of the Amanhene (including Kumasemanhene).

All their STOOLS prior to 1701 (with the exception of Oyoko Ancestress Naɔbɔɔ Ankyewa Nyame Stool); and important articles of regalia and power were ritually incinerated, and the ashes infused into Sikadwa, spiritually by Prophet Okomfo Anokye. Hence, Sikadwa is described as the ƆKRA, the SOUL of Asanteman; Asanteman KRA.

With that done in private, the Amanhene in turn, swear allegiance to him in public, on behalf of their AMAN and people, all using Mponponsuo, and invoking OTUMFUO NTAMKƐSEƐ.

Additional ancient rituals are then completed with the Busumuru Sword at Pampaso, Kumase, to spiritually fortify and strengthen the new Santehene.

He is then said to have mounted ABAANWA meaning BARIMA ADWA. He becomes ƆTEKƆKƆƆSO, that is, he sits on SIKADWA…. GOLD STOOL, effervescent, powerful, unconquerable.

ALL the accolades of the various Amanhene, Abrempɔn, and Chiefs of Asanteman, such as: Ɔdɛɛfuo, Daasebre, Ɔdeneho, Ɔsagyefuɔ, Ɔseadeɛyɔ; Okoda, Okotwasuo, Okatakyie; Ogyeabuo; Odiatuo; Baafuɔ, etc., etc., are then woven together as one accolade for Asantehene; Otumfuo Santehene. Please do not add “His Majesty” or “His Royal Highness”, to Otumfuo. It is trifling in context and in comparison. He is OTUMFUO. Being Osei Tutu, he is also OPEMSOƆ. the relentless one, untiring man of action. He dares to accomplish whatever he sets his sights on OPEMSOƆ.

ASANTEHENE therefore becomes OTUMFOƆ …. MPIMSO, ƆPEMSOƆ….. Almighty. In Majesty.

As ASANTEHENE, he creates Amanhene or Paramount Chiefs within his jurisdiction. He has created over 50 Amanhene. Nananom Yamfomanhene; Kukuoman; Tepamanhene; Asankareman; Bompatamanhene; Mimmanhene; Sampamanhene; Banamanhene (Banda); Gyapekromanhene, etc., etc

And, that’s because as ASANTEHENE, he is no longer Omanhene. He seamlessly transitions from Kumasemanhene to ASANTEHEMANHENE.. . ASANTEHENE. Nobody comes close in comparison. He has NO equal.

He can therefore create Omanhene without bringing his own position into challenge or disrepute. There is no tautology to that.

There are Amanhene. And, then there is ƆTEKƆƆKOSOƆ.

As the Asante traditional singers Nnwomkrɔfoɔ, chant:

Onyamekropɔn na ɔbɔɔ adeɛ, ɛna ɔbɔɔ Ahenenie, ɛna ɔbɔɔ Ahene beberee; ƐNA ɔbɔɔ Otumfoɔ Asantehene.

Amnewsagency | Anochie’s Report | Kumasi.