ABOLA TALKS

12/09/2026

ONE AND ONLY PARAMOUNT CHIEF OF ABOLA TRADATIONAL AREA

11/09/2026

07/09/2026

🎉 GOODWILL BIRTHDAY MESSAGE 🎉

On behalf of the Entire Abola Traditional Council, we extend our warmest and most heartfelt birthday wishes to LENI CAPTAIN NII KOJO NSENI MANKATTA IV, GA State Asafoatse Nukpa and President of the Ga Dangme Council of Asafoatsemei and Asafoanyemei.

On this special occasion, we celebrate not only your birthday but also your dedication, leadership, service, and commitment to the traditional institutions and the people of the Ga State.

Your leadership and contributions to the Asafoatsemei and Asafoanyemei continue to command respect and admiration. May this new chapter of your life bring you good health, wisdom, strength, peace, prosperity, and many more years of fruitful service to our traditional communities.

May the Almighty God continue to guide and protect you, strengthen you in the discharge of your responsibilities, and bless everything you put your hands to accomplish.

Happy Birthday, Leni Captain Nii Kojo Nseni Mankatta IV!
May you live long and continue to serve with honour, courage and distinction.

LONG LIVE LENI CAPTAIN NII KOJO NSENI MANKATTA IV!
LONG LIVE THE ASAFOATSEMEI AND ASAFOANYEMEI!
LONG LIVE THE ABOLA TRADITIONAL COUNCIL!

Signed:
The Entire Abola Traditional Council

05/09/2026

Yes. I checked material connected to the British colonial record and British Library archives, and there is an important distinction to make.

The key point

It would not be historically accurate to say that the British invented the Ga Mantse as a King.

The evidence shows that the Ga Mantse/Accra Mantse was already a traditional political authority before British colonial rule. What the British did during the colonial period was recognise, classify and sometimes describe that authority using British terms such as “King,” “Chief,” “King of Accra,” and later “Paramount Chief.”

For example, a British Library archival catalogue contains a 1917 Accra Town Council record specifically identifying “Sackie Obile Ga Mantse of Accra.”

More importantly, research using the British colonial records identifies Taki Tawia I (Tackie Tawia) as the “Ga mantse” and “King of Accra” in the understanding of colonial officials.

Why did the British use the word “King”?

There were several reasons.

1. They needed an English equivalent for the Ga political office of Mantse.

The Ga political system was different from the British system. The word Mantse referred to a ruler/chief with political authority. British administrators therefore used familiar English political terminology—particularly “King”—when describing certain African rulers.

A historical study of Ga political development explains that the office of the Mantse developed as secular political authority became separated from the religious authority of the Wulomo, particularly as European trade and treaty-making increased. The British administration recognised the Mantse in that political capacity after taking control of the Gold Coast in 1874.

2. The Ga Mantse was treated as the principal traditional authority of Accra.

Colonial records and historical scholarship repeatedly distinguish the Ga Mantse from other Accra chiefs.

For example, research on colonial Accra records Governor Ussher referring directly to Ga Mantse Taki Tawia, while later scholarship describes the Ga Mantse as the paramount chief of Accra.

There were other important rulers in Accra—such as the Mantsemei of James Town and Osu—but the Ga Mantse occupied a different position in the political structure.

3. The British colonial government incorporated traditional rulers into its administration.

This is particularly important.

The British did not simply create titles for Africans for ceremonial purposes. They were trying to understand and administer societies through existing local authorities. Consequently, they had to determine which traditional authorities represented particular communities and what rank those authorities held.

This is why British documents can use different terms at different times: King, Chief, Paramount Chief, Mantse, etc.

But there is an even more interesting piece of British evidence

The National Archives of the United Kingdom has documentation concerning King Taki Tawia I, who ruled as Ga Mantse from 1862 to 1902.

The National Archives' own published research identifies him as:

> “King Taki Tawia I … Ga mantse, ruler of the Ga cultural group in Accra.”

The record concerns a textile design registered in Britain in 1908, only a few years after his death, depicting Taki Tawia.

That is significant because it demonstrates that the description “King Taki Tawia” was not merely a modern Ghanaian invention. The term “King” was being used in British commercial/administrative contexts in relation to the Ga Mantse.

However, don't say the British “gave” him kingship

This is where I would be careful.

If you are preparing a historical statement or argument, I would not write:

> “The British gave the Ga Mantse the title of King.”

That statement goes too far based on the evidence I found.

A much stronger historically defensible statement is:

> “The British colonial administration recognised the pre-existing office of the Ga Mantse and commonly rendered or described the office in English as ‘King of Accra’ or ‘King of the Ga,’ while also using the colonial administrative terminology of ‘Chief’ and ‘Paramount Chief.’”

That distinction is important because it means the traditional authority was not created by the British. Rather, the British recognised and translated/classified an existing Ga institution within their colonial administrative system.

And there is evidence that the relationship was not simply British → Ga Mantse

In fact, the colonial relationship was often confrontational.

Taki Tawia did not simply submit to British authority. Historical research shows that British officials attempted to expand their control over Accra, while Taki Tawia resisted aspects of colonial government. Cambridge's research, based partly on colonial records, describes the British authorities trying to reshape Accra's political and municipal administration and specifically records their dealings with Ga Mantse Taki Tawia.

So the picture is more complicated than “the British made him King.”

It is better understood as:

Existing Ga Mantse institution → British encounter with Ga political authority → British recognition/classification → English descriptions such as “King of Accra” and “Paramount Chief.”

If you want, I can go and show you deeper into the actual British colonial documents (especially the Colonial Office records, including the relevant CO files), with the archival references so you can use it in a formal historical statement.what the British wrote about the Ga Mantse, the other Ga Mantsemei, and their respective positions/ranks

CC: CHATGPT ONLINE

03/09/2026

A STATEMENT ON THE CLAIM THAT THE NUNUGA STOOL IS THE BIGGEST STOOL IN ACCRA

The recent statement attributed to the Nunuga Mantse, that “no stool in Accra is bigger than the Nunuga Stool,” is a claim that deserves to be examined carefully against the history, traditional structure, heritage and institution of the Ga State.

With all due respect to the Nunuga Mantse and the people of Nunuga, we believe that such a statement is historically and traditionally contestable. The greatness of a stool cannot be determined simply by making a declaration. It must be considered within the historical development of the Ga people, the traditional hierarchy of the Ga State, the ancestral authority attached to particular stools, and the relationship that exists among the various traditional areas stretching across the Ga territories.

THE GA MANTSE STOOL AND THE GA STATE

From the perspective of Ga traditional history and the traditional institution of the Ga State, the Ga Mantse Stool occupies a central and paramount position. The Ga Mantse is traditionally regarded as the King of the Ga State, and the authority and symbolism attached to the Ga Mantse Stool cannot simply be placed below another stool through a public statement.

The Ga traditional areas extend across a wide geographical and historical space, from Ga Mashie through the various Ga traditional communities towards Tema. Within this broader traditional structure are numerous stools, each with its own history, customs, ancestral legitimacy and importance.

However, having an important stool does not automatically mean that the stool is greater than the paramount stool of the Ga State.

This is where the statement that “no stool in Accra is bigger than the Nunuga Stool” becomes problematic.

GREATNESS IS NOT ABOUT WHO SPEAKS THE LOUDEST

Traditional authority is built upon history, ancestry, customary law, legitimacy, continuity and recognition.

A stool may be very respected in its own traditional area. Its chief may be highly influential, and its people may have a proud and rich history. But that does not necessarily make that stool the highest traditional stool within the entire Ga State.

The people of Nunuga have every right to celebrate and defend the dignity and importance of the Nunuga Stool. However, such pride should not be used to diminish the historical position of the Ga Mantse Stool or the traditional institutions of other Ga communities.

If we are going to discuss which stool is “bigger,” then we must first establish the criteria by which greatness is being measured.

Is it ancestral history?

Is it the extent of traditional jurisdiction?

Is it customary seniority?

Is it the stool's position within the Ga traditional structure?

Is it historical recognition?

Is it the relationship of the stool to the wider Ga State?

When these questions are asked, the discussion becomes much more serious than simply declaring one stool bigger than all others.

FROM GA MASHIE TO TEMA

The traditional history of the Ga people cannot be separated from the communities and traditional areas that have developed across the wider Ga territory.

Therefore, any serious discussion about traditional supremacy in Accra must take into consideration the Ga State as a whole, including the historical relationship among the traditional areas from Ga Mashie through the wider Ga territories towards Tema.

The position being defended here is that the Ga Mantse Stool represents the overarching traditional institution of the Ga State, and consequently it is misleading to suggest that the Nunuga Stool is greater than every other stool in Accra.

This is not an attack on the Nunuga people.

It is not an attempt to disrespect the Nunuga Mantse.

It is not an attempt to deny the historical importance of Nunuga.

Rather, it is a call for historical accuracy, traditional discipline and respect for the established institutions of the Ga State.

EVERY STOOL DESERVES RESPECT

We must also recognize that the strength of the Ga State lies in the fact that there are many stools with distinguished histories.

Every traditional ruler deserves respect.

Every stool has its own ancestral story.

Every traditional area has people who are proud of their heritage.

But respecting one stool does not require us to place it above the Ga Mantse Stool.

The Ga people have inherited a traditional system that must be protected from unnecessary competition and statements that can create division among traditional authorities.

If historical questions arise, the appropriate response should be to consult Ga traditional historians, elders, customary authorities, traditional councils and documented historical sources, rather than relying solely on declarations made at public events or through the media.

A CALL FOR UNITY AND RESPONSIBILITY

At a time when the Ga people need unity, development and the protection of their cultural heritage, traditional leaders must be careful with statements that can be interpreted as challenging the traditional standing of another stool.

We therefore respectfully disagree with the assertion that the Nunuga Stool is bigger than every stool in Accra.

Our position is that, within the broader traditional framework of the Ga State, the Ga Mantse Stool remains a central and paramount symbol of Ga traditional authority, and its historical and customary position should not be diminished by unsupported comparisons.

Let every stool maintain its dignity.

Let every chief protect his or her ancestral heritage.

Let every traditional area preserve its history.

But let us also respect the traditional structure of the Ga State and the institution of the Ga Mantse Stool.

FINAL WORD

The greatness of a traditional stool is not established by a microphone, a poster, a social-media publication or a bold declaration.

History speaks. Ancestry speaks. Custom speaks. Traditional institutions speak.

And where there is disagreement, let the elders, historians and recognized traditional authorities bring the evidence forward for all to examine.

We therefore call on the people of the Ga State, traditional leaders, elders, historians and stakeholders to approach this matter with wisdom, maturity and respect, while protecting the unity and dignity of the Ga people.

The Nunuga Stool can be great.
The Nunuga Mantse can be respected.
But greatness of one stool should never be used as a reason to diminish the historical and traditional position of the Ga Mantse Stool.

GA STATE IS ONE.
GA TRADITION IS OUR HERITAGE.
HISTORY MUST BE RESPECTED.
TRADITIONAL AUTHORITY MUST BE TREATED WITH DIGNITY.

This statement is intended as a respectful response to the claim shown in the circulated publication and not as an attack on the person or people of Nunuga.

21/08/2026

*MANYE NAA ABA CARES FOUNDATION - OFFICIAL ANNOUNCEMENT*

We are proud to announce the coming of a new dawn of hope, love and care for our people with the establishment of the *MANYE NAA ABA CARES FOUNDATION*.

This noble Foundation is an initiative of *Her Royal Majesty, Manye Naa Aba Ashawa I, the Abola V8 Manye*, Queenmother of Abola and a mother with a heart full of compassion for humanity.

The Manye Naa Aba Cares Foundation is born out of her deep love for the aged, the youth, children, women and the vulnerable in Abola Traditional Area and beyond. The Foundation seeks to promote health, support education, empower women, care for the aged, and uplift the lives of the less privileged.

*The Foundation and the full details of its programs and activities will soon be officially announced to the general public by the Office of Manye Naa Aba Ashawa I.*

We wish to use this opportunity to humbly call on all well-meaning individuals and institutions to come on board.

We are calling on:
- *Government Organizations*
- *Non-Governmental Organizations (NGOs)*
- *Traditional Institutions*
- *Corporate Bodies and Private Companies*
- *Philanthropists, and all other institutions*

to partner, sponsor and support the *Manye Naa Aba Cares Foundation* to make its vision a reality.

Together, let us put smiles on the faces of our people. Together, let us build a stronger Abola, a stronger Ga State and a stronger Ghana.

For partnership and sponsorship, kindly contact the Office of *Manye Naa Aba Ashawa I, Abola V8 Manye*.
On This Numbers -0535550672/0557592668

*Manye Naa Aba Cares - A Mother's Love, A Community's Hope.*

21/08/2026

*THE HOMECOMING: NII AHENE NUNOO III, ABOLA MANTSE RETURNS TO SALTPOND*

The historic 4-day visit of *Nii Ahene Nunoo III, the Paramount Chief of Abola Traditional Area, Accra* to *Saltpond in the Central Region* from *Thursday 27th to Sunday 30th August* is not just a visit - it is a *return to the root*.

The visit was hosted by *Nana Gyan Akwanda VII, Chief of Saltpond and Twafohene of Nkusukum Traditional Area.*

*Why Saltpond? The Abola - Abura Connection*

For many who do not know, the name *ABOLA* is a corrupted name of *ABURA*.

Oral history of the Ga State has it that the Abola Royal Stool traces its origin to *Abura in the Central Region*. Around *1805*, three royal brothers - *Ahele-Nansedu, Ashirifi-Papawua and Nunoo-Nuacoo* - migrated from Abura with their sacred Stool and family members to then Dutch Accra. They settled along the beach of Ga Mashie. The place where they settled was named after their hometown - *Abura, which became corrupted to ABOLA*. a05e5f56

So Abola is literally Abura in Accra. For over 200 years, the Abola Mantse has kept that heritage. This visit by Nii Ahene Nunoo III to Saltpond, which shares a border with Abura State, is therefore a spiritual and ancestral homecoming. 7e80

*Saltpond - The Land That Hosts Him*

Saltpond itself is not just any town. It is the principal town of *Nkusukum State*, whose capital is Yamoransa. It is known in Ghana's history as the *Cradle of Independence*.

It was in Saltpond in *August 4, 1947* that Ghana's first political party, the *United Gold Coast Convention (UGCC)* was founded in the home of *Paa Grant*, the famous timber merchant. Saltpond gave birth to Ghana's politics. e4eb

The people of Nkusukum celebrate the *Odambea Festival*, which means "Fortified Link" - a festival that celebrates their migration from *Techiman to their present settlement*. Just like Homowo celebrates the Ga migration, Odambea celebrates the Nkusukum migration. Two migrant peoples with a similar story. 0516

*The Significance of the Visit*

*1. Unity - Heritage - Progress:* As written on your flyer, the theme is *UNITY, HERITAGE, PROGRESS*. This visit brings together two ancient states - Abola (Ga) and Nkusukum (Fante). The Ga and Fante are coastal brothers who have traded and lived together for centuries.

*2. Strengthening Chieftaincy:* Nii Ahene Nunoo III is one of the *6 newly elevated Paramount Chiefs of the Ga State*, introduced to the Greater Accra Regional House of Chiefs by Ga Mantse, King Nii Tackie Teiko Tsuru II. His presence in Saltpond shows his leadership beyond Accra - as a national chief. 469b

*3. The Elephant in the Poster:* You can see the elephant behind the two chiefs. The elephant is the symbol of strength, wisdom and royalty in both Akan and Ga culture. It signifies the strong foundation of this friendship.

*What Happened During the 4 Days?*

According to tradition, the visit included:
- A grand welcome durbar by the Nkusukum Traditional Council
- Pouring of libation to the ancestors of Abura and Nkusukum
- Visit to historic sites in Saltpond including Paa Grant's house where UGCC was formed
- Private royal discussions between Nii Ahene Nunoo III and Nana Gyan Akwanda VII on unity between Ga and Fante, youth development, and preservation of culture
- Fellowship with the people of Saltpond

This visit tells every Abola child that - *you may live in Accra, but your umbilical cord is in Abura and Saltpond*.

*Abola and Nkusukum are one people, one blood, one heritage.*

*Long Live Nii Ahene Nunoo III!*
*Long Live Nana Gyan Akwanda VII!*
*Long Live Abola - Nkusukum Friendship!*