24/12/2025
Sapashin Nima (Local Warriors / Musketeers) I
Dagbon history is deep, layered, and inseparable from the wider story of the savannah and forest kingdoms. This is one chapter that deserves to be told calmly, clearly, and with respect to our ancestors.Naa Luro had four (4) of his princes ascend the Yendi skins: Naa Tituɣuri / Titugri (1570–1589), Naa Zaɣili / Zagli (1589–1608), Naa Zokuli (1609–1627), and Naa Gungobli (1627–1648). From these princes emerged lines that would later shape Dagbon’s kingship and its enduring bonds with Asanteman.
Naa Tituɣuri brought forth Naa Zanjina. Naa Zaɣili gave birth to Naa Andani Sigli. Naa Zokuli did not have a male child but had a princess, Pakpanŋ Lahari, who later became his regentess. Pakpanŋ Lahari’s story is one of perseverance, faith, and destiny. Her union with Naa Zanjina bore Gundɔ Naa Nam N-Nkulima and Kpatu Naa Amin-nara, yet her yearning for a male child led to repeated visits to the shrine at Galwei. Through these spiritual interventions, she gave birth to kɔr Naa Imoro (Bu saɣiri, Ni buɣili saɣaya), kɔr Naa Ali (Buɣi Tandi, Ni buɣili taaya), and later Naa Gariba (Buɣi Dabli). One of the descendants of kɔr Naa Ali was the famous Baba Abudu, whose name features strongly in the genesis of the play between Butchers and Blacksmiths.In 1648, upon the death of Naa Gungobli, leadership in Dagbong fell to Naa Zanjina after selection in Mamprugu by the Nayiri. Though some claimants were disappointed and uncooperative, Dagbon soon faced an external threat from Golinŋ Golinŋ kumpatia of Gonja. At this critical moment, Zaɣili Dapala Andani Sigli rose to command the Dagbon forces and successfully repelled the invasion, an episode fully captured in the story of the Sang / Chirizanŋ battle.After Naa Zanjina’s death in 1677, Zaɣili Dapala Andani Sigli succeeded him and ruled until 1687. His death marked the emergence of two major factions in Dagbon Namship: the Zanjina gate and the Sigli gate. Through cunning and circumstance, Naa Binbiԑɣu (Zuu jingli) ascended the Yendi skin, though many believed the Sigli gate had strong claims.When Naa Binbiԑɣu died in 1700, kingmakers, fearing tension between uncle and nephew, passed over Naa Saalam Ziblim of the Sigli gate and installed Naa Gariba of the Zanjina gate. This decision set events in motion that would later link Dagbon and Asanteman in a profound historical bond.
Naa Saalam Ziblim sought an alliance with Otumfuo Osei Tutu I of Asanteman, leading to negotiations, journeys, sacrifices, and the well-known episode involving Naa Gariba’s journey south. Contrary to some claims, this was not a war between Dagbon and Asanteman. The absence of key Dagbon war chiefs confirmed it was a diplomatic engagement, not a battle.From Kulikpuni to Weinchi, the journey carried spiritual signs, sacrifice, and symbolism. Eventually, Naa Saalam Ziblim negotiated the return of his uncle and publicly declared his loyalty to Dagbon’s paramountcy, even as he accepted the burden of obligations that followed. True to his word, he later succeeded Naa Gariba and upheld the pact with Asanteman.It was during this period that Asante emissaries resided in Yendi around Kambon Nyaanga / Kambon Tingli, opposite the Gbewaa Palace. Their presence introduced muskets to Dagbon warriors, leading to the rise of the Sapashin Nima. Apprentices learned not only warfare but names and titles that remain embedded in Dagbon warrior traditions today, Adu, Achempong, Daasu Anim, Monkua, Achiri, Montana, and others. This exchange strengthened mutual respect, learning, and historical ties between Dagbon and Asanteman.
This is not a story of conflict, but of kinship, diplomacy, resilience, and shared history.
To be continued…
Image:Greater Accra Takoro……..
