16/08/2025
Peawwwww 💛 🖤 💚 💛 🖤 💛 💚🖤💚 💛
Headdress of an Asante royal herald, who carries the king’s messages. Made of colobus hide, gold plate, and silver chain.
Nsɛneɛ is a compound word derived from ɛsɛn, the gold-plated ceremonial hat, and neɛ, meaning message. The Nsɛneɛfoɔ are primarily messengers of the Asante kingdom, working alongside the Asomfofoɔ, who carry courier swords to validate the authenticity of messages. In the past, the physical trials endured by Nsɛneɛfoɔ on their errands influenced the kingdom’s decision to embark on war. Because they faithfully delivered messages exactly as given, they earned the title krakɔseɛ nananom, messengers who speak verbatim without alteration.
Beyond courier services, Nsɛneɛfoɔ serve as court criers, ensuring order during state ceremonies and legal proceedings presided over by the Asantehene. They signal attention with the high-pitched chant, tie ee tie, ye tie, before the king delivers judgments. Since court cases and ceremonies could last several hours, they would rouse inattentive or drowsy participants by calling out phrases such as ntonko, ntonko (dozing). In this way, they maintained decorum and attentiveness at the royal court.
Historically, the Nsɛneɛfoɔ also acted as broadcasters of royal messages to the wider Kumasi community. Before modern media, announcements from Manhyia Palace were relayed through the Dawurobɔfoɔhene (chief town crier). Playing a gong to attract attention, he would then deliver the king’s message orally. His authority was signified by a miniature dawuro (gong) fixed on his hat. The old Nsɛneɛ house was located in Adum, Kumasi, near the Agricultural Development Bank, where today the statue of the Dawurobɔfoɔhene stands.
In matters of chieftaincy, Nsɛneɛfoɔ also play a vital role. They, along with Asomfofoɔ and Akyeame, summon a newly selected chief to swear allegiance to the Asantehene at Sankroase, the palace section open to the public. After Nananom Nhemfo (senior chiefs) offer their advice, Kaseɛbɔ, and the king consents, the Akyeame invoke power through kankye (distinct speech). Following this, Nsɛneɛfoɔ smear the new chief with hyire (white clay or powder), symbolizing total acceptance before he swears the Great Oath of Asanteman. They repeat this same ritual for winners of land and succession disputes.
During major state events, Nsɛneɛfoɔ are responsible for ensuring the Asantehene’s chair (akonwa) is properly placed and guarded, walking before it in processions. Although they do not perform poetic recitations like Kwadwomfoɔ or Abrafoɔ, their role demands eloquence, a mastery of the Twi language, and precision in delivering the Asantehene’s words. Their verbal authority, paired with the symbolic presence of the Asomfofoɔ’s swords, makes them indispensable couriers of royal communication.
The leadership of the Nsɛneɛfoɔ is distinguished by the adomasa kyɛ, a unique hat created by Ɔkomfo Anokye after the establishment of the Golden Stool. The adomasa is adorned with three gold cast symbols on mangabey monkey leather, symbolizing the distinctiveness of the Nsɛneɛhene, just as the leader of mangabey monkeys is marked by white hair. This hat, a symbol of wisdom and authority, remains close to the Asantehene except on rare diplomatic missions where it accompanies the Akyeamehene and Asomfohene. In contrast, other Nsɛneɛ chiefs are more frequently dispatched to deliver messages.
Piawwwwwwwwwww!!!
