The Vatican
City in Rome has its own way of governing itself, having nothing to do with
Rome, in terms of authority, with the Pope as its leader, and Abokobi operates
along similar lines of governance.
At the foot
of the Akwapim Range, 26.8km or 17 miles from Accra, sits Abokobi; which is a
Christian settlement. On the Accra-Aburi road, one need to branch at mile
fifteen before reaching Abokobi. Abokobi is in the Greater Accra Region and the
capital town of the Ga East Municipal Assembly. During the era of the
slave trade in the Gold coast, the Danish Government used Abokobi as the main
access road to connect the hinterland and the coastal towns. Osu housed the
early Christian Missionaries, of which most of them were Germans. These Missionaries
used the Abokobi route to reach the people in the mountainous areas and beyond
for their evangelical work.
BACKGROUND
TO THE ESTABLISHMENT OF ABOKOBI
In 1852, a proposal to impose a tax, known as
the Pool Tax Ordinance, as a supplementary provision of welfare services for
the people of the then British colony, was made by the British Government in
Ghana. This proposal was protested by the chiefs and people of Osu, La,
Teshie, Nungua, and other coastal towns. The people did not only protest this
programme verbally, but resorted to violent resistance to register their anger
and dissatisfaction.
The
Government, sensing danger and possible anarchy decided to quell the resistance
by shelling the four coastal towns by the British warship, M. V. Scourge.
However, before dropping the bombs, the British advised the nationals of other
countries resident in the target areas to evacuate. But the Basel Missionaries
then resident at Osu, refused to leave for fear of losing their very expensive
commodity, their converts.
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| Johannes Zimmermann |
As a result,
they suffered very heavy losses; their houses were damaged and several valuable
possessions were either destroyed or looted. With fear and trepidation, the
four missionaries, namely Johannes Zimmermann, Augustus Steinhauser, W. Locher
and J. Stanger left for Accra (Gamashie) to take refuge at the Methodist
Mission, headed by Rev. Wharton.
A few days
later, J. Zimmermann and A. Steinhauser together with some eleven seminary
students, house helps and some converts left for a piece of land Andreas Riis
had previously bought, for the mission at Abokobi. The entire party numbered
thirty (30). They arrived during the last week of September 1854. The first
Sunday after their arrival fell on the 1st October. On this day, they
celebrated the Eucharist and marked the beginning of the Church at Abokobi. The
other Basel Missionaries left with Rev. Wharton in Accra, followed up to
Abokobi in November the same year.
On arrival,
they found four houses or huts already in existence; one occupied by three
Christians, (one Akwetey, his wife and a gentleman called Andreas). The rest
were occupied by non-Christians, perhaps some of the eight slaves Riis placed
there as caretakers. Thus, the name Abokobi predated the arrival of the
missionaries. However, their arrival and missionary activities injected new
dynamism into the growth and development of the village. Thus the present day
Abokobi was lifted from the remnants of old Abokobi by Missionary influence.
This paid
off, for the Missionaries managed to settle their African converts who had
virtually been alienated by their families in the coastal towns previously
mentioned. Meanwhile, more converts traced and followed them to this new place,
where they settled peacefully, and concentrated on their newfound faith in
God. The people also went into farming, and so until this day this
Christian town is basically considered a farming community.
These first
missionaries pitched their first tent under the Bark cloth’ tree (Antiares
Africana, known in Ga as “Kojo”), that stood in front of the entrance to
the present well preserved cemetery where more than twelve European
missionaries and some of their families were laid to rest. The tree was however
uprooted by a rain storm that hit the community on 6th April 2007.
Among the
first converts of the missionaries was the hardened black fetish priest
Ataa-Mohenu, who was described as the greatest “catch” of the Missionaries. He
was converted, baptized, and given the Christian name Paolo (Paul) and became a
kingpin evangelist. Like the old time Bible Paul, Numo Paulo Mohenu,
devoted the rest of his lifetime to propagating the Good news to the people
along the coast up to Ada areas and some Fanti lands. He was confronted
with tribulations, assaults, threats to his life, hunger, and thirst among
other things, but at each moment his faith grew from strength to
strength. However, it is worth mentioning that Numo Paolo Mohenu’s
conversion started in fits and starts with the seed of the Word of God being
planted in him several times by his brother called Owuo. This man was a
Christian who lived in a village near Mohenu’s abode. Although Mohenu, on
several occasions, rejected the Good News, his brother never despaired in
revealing his salvation to him. Therefore, when like St. Paul, Mohenu met
the Lord in a strange way he pleaded from time to time to meet his brother
Owuo. But he was replied by a voice thus; “Onyemi Owuo ba O, Onyemi Owuo
baa o, woke bo miiya” meaning whether your brother Owuo came or not we would
carry you away. And that began his acceptance and conviction about his
brothers preaching to him, as he recalled the Lord’s words received through his
brother.
ORIGIN OF THE NAME
There are two stories that are told in folklore about the origin of the name of this Christian town. One story tells of a woman who went to fetch water from a pond in the bush. As she attempted to lift her water pot, she slipped and the baby she carried on her back came loose and fell onto a rock and died. As the woman approached the town in her grief she wailed at the top of her voice in the “Twi” language: “Abo aku me ba”, meaning the stone has killed my child. This expression some believe was corrupted to sound ABOKOBI.
There are two stories that are told in folklore about the origin of the name of this Christian town. One story tells of a woman who went to fetch water from a pond in the bush. As she attempted to lift her water pot, she slipped and the baby she carried on her back came loose and fell onto a rock and died. As the woman approached the town in her grief she wailed at the top of her voice in the “Twi” language: “Abo aku me ba”, meaning the stone has killed my child. This expression some believe was corrupted to sound ABOKOBI.
The second story is linked
with two farmers/hunters from Berekuso, a village on the Akwapim Range in the
Eastern Region of Ghana. In the story one of the two hunters always
killed and brought home game while, the other seldom shot anything. The
first hunter revealed that his success came from, as he was believed to have
said in the “Twi” language;-“Abo kokoro Bi Mu”, a rocky water through
where all manner of fauna came down to drink water; the perfect place to time
his prey. With the passage of time “Abo Kokoro Bi Mu”, was also
corrupted as ABOKOBI.
CITIZENSHIP
To a large extent, all citizens of Abokobi are Christians. However, presently, there are inhabitants who are non-Christians and therefore have no right to Abokobi citizenship. Citizens of Abokobi include the following:
PARENTAGE: if either parent is an Abokobi citizen.
RESIDENCE: after staying in Abokobi continually for a minimum of twenty years and backed by a certificate of citizenship granted by Session and Koishie upon application by the person.
AWARD: backed by a certificate of citizenship signed by the District Presbyterian Minister (Pastor) and the Chief, which shall cover members of the beneficiary’s immediate family.
To a large extent, all citizens of Abokobi are Christians. However, presently, there are inhabitants who are non-Christians and therefore have no right to Abokobi citizenship. Citizens of Abokobi include the following:
PARENTAGE: if either parent is an Abokobi citizen.
RESIDENCE: after staying in Abokobi continually for a minimum of twenty years and backed by a certificate of citizenship granted by Session and Koishie upon application by the person.
AWARD: backed by a certificate of citizenship signed by the District Presbyterian Minister (Pastor) and the Chief, which shall cover members of the beneficiary’s immediate family.
THE ANTIARES
AFRICANA (KOJO)
One of the major landmarks of Abokobi for a
very long time was a very tall standing right at the entrance of the cemetery.
The botanical name of the tree is Antiares Africana; its common name is
Barkcloth. In Ga, it is called Kojo.
History has it that when the Basel Missionaries and their converts arrived at Abokobi in 1854 and before any building could be put up, the settlers found the young tree very useful. In the day time it protected them from the scorching sun as classes were held in its shade for the seminary students. In the evening the missionaries and their converts gathered around a camp fire under the tree to share the word of God, held covert classes and had fun.
When buildings were put up and various activities were held indoors, the tree was not totally abandoned. A cemetery was placed behind it. It therefore stood at the entrance of the cemetery serving as a landmark to the town. On the 6th of April 2007, it was blown down by a rather wild rainstorm. Though tall and huge the fall was gentle and destruction caused was minimal. The age of the tree is estimated to about 200years.
History has it that when the Basel Missionaries and their converts arrived at Abokobi in 1854 and before any building could be put up, the settlers found the young tree very useful. In the day time it protected them from the scorching sun as classes were held in its shade for the seminary students. In the evening the missionaries and their converts gathered around a camp fire under the tree to share the word of God, held covert classes and had fun.
When buildings were put up and various activities were held indoors, the tree was not totally abandoned. A cemetery was placed behind it. It therefore stood at the entrance of the cemetery serving as a landmark to the town. On the 6th of April 2007, it was blown down by a rather wild rainstorm. Though tall and huge the fall was gentle and destruction caused was minimal. The age of the tree is estimated to about 200years.
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| The Presby Church at Abokobi |
RELIGION, CULTURAL BELIEFS AND PRACTICES
Presbyterian religious practices are the only religious practices and activities that are allowed to operate on Abokobi land. Other religious practices, activities and pursuits operate outside Abokobi land. Ghanaian culture in general and the Ga culture in particular is practiced in Abokobi provided they are not in contravention with the norms and traditions of Abokobi. Any person who resides on Abokobi land and who disobeys, flouts, challenges or undermines the authority of Abokobi and the way of life of Abokobi is regarded as a “persona non grata” and is treated as such. Abokobi is predominantly a Ga speaking community and for this reason the Ga Language is the principal language that is spoken and promoted in the Abokobi Community. Other languages receive a secondary place in Abokobi.
Presbyterian religious practices are the only religious practices and activities that are allowed to operate on Abokobi land. Other religious practices, activities and pursuits operate outside Abokobi land. Ghanaian culture in general and the Ga culture in particular is practiced in Abokobi provided they are not in contravention with the norms and traditions of Abokobi. Any person who resides on Abokobi land and who disobeys, flouts, challenges or undermines the authority of Abokobi and the way of life of Abokobi is regarded as a “persona non grata” and is treated as such. Abokobi is predominantly a Ga speaking community and for this reason the Ga Language is the principal language that is spoken and promoted in the Abokobi Community. Other languages receive a secondary place in Abokobi.
ADMINISTRATION/GOVERNANCE
Abokobi,
being purely and uniquely a Christian settlement was wholly administered by the
founding fathers i.e. the Basel Missionaries, the Scottish Missionaries who
took over the Holy ministry work from the German during the First World War,
and then later by the Presbyterian Church of Ghana (Gold Coast). The
Missionaries initially combined the spiritual oversight of the community with
the secular administration of the settlement.
However,
with the rapid influx of more Christian converts from the coastal towns to the
new home, the leadership following the example and footsteps of the first
Apostles found the need to reassign the community administrative oversight to
the indigenous member-settlers. This arrangement was found very effective
and culminated eventually in the practice of Chieftaincy at Abokobi. It
is important to mention here that the profound collaboration between the two
institutions namely the Clergy and Chieftaincy, working towards one and the
same objective, has been sustained with harmony, understanding and co-operation
since the establishment of the town. The powers and functions of the District
Minister and those of the Chief are complementary to one another. The District
Minister takes charge over all religious and spiritual matters whereas the
Chief takes charge over all ‘political’ and secular matters.
THE ABOKOBI CHIEFTAINCY INSTITUTION
It is on record that after the inception of the church at Abokobi in 1854 by the two Basel Missionaries, namely Johannes Zimmermann and Augustus Steinhausser, together with their converts and students from Osu, the initial church cum community growth became astronomical. This was due mainly to the influx of many converts later from La and Teshie to seek refuge at the new settlement. The population nearly tripled within a year.
The ever increasing growth of the population overwhelmed the missionaries who were combining religious matters with secular administration.
It is on record that after the inception of the church at Abokobi in 1854 by the two Basel Missionaries, namely Johannes Zimmermann and Augustus Steinhausser, together with their converts and students from Osu, the initial church cum community growth became astronomical. This was due mainly to the influx of many converts later from La and Teshie to seek refuge at the new settlement. The population nearly tripled within a year.
The ever increasing growth of the population overwhelmed the missionaries who were combining religious matters with secular administration.
Thus they
took a cue from Jethro’s advice to Moses in Exodus 18:18 and decided to
decouple the two functions by appointing a well-behaved indigenous Christian to
handle the secular administration under their supervision. Initially this
person’s title was a “Headman”. This arrangement enabled them to concentrate
more on church growth and evangelism which were very crucial during the
period. This was the genesis of the dual system of governance at Abokobi.
CRITERIA FOR
SELCTING A CHIEF
The Chieftaincy institution of Abokobi is
based on Christian virtues and guidance as stated in the Holy Scriptures.
The criteria used in the selection and installation of the chief of Abokobi are
the same as those used in the selection, training and ordination of the clergy
as well as other leaders of the church. As aforementioned since the
Missionaries exercised both spiritual oversight and secular administration of
the settlement they prayed for the Holy Spirit to guide their thoughts in the
selection of a suitable person to occupy this high societal office. Those
that the Holy Spirit “Selected” were brought to the church for member-settlers
to choose one through a ballot.
It is
gratifying to note that this practice of the Holy Spirit being invited to help
make the choice has been maintained until now. However, with the advent
of societal changes for democracy and transparency the community, at an open
forum organised expressly for that purpose, prays fervently and nominates two
or more persons. The names of the nominees are submitted to the church
elders who in turn appoint a high-powered committee to vet and interview the
candidates, this time based not only on Christian virtues and involvement but
also on the candidate’s participation in the community life of Abokobi.
After the exercise, the selected candidates are then presented to the church
leaders again for another round of vetting. The candidates finally
selected are presented to the church membership at a normal church service for
the presentation of their manifestos. Thereafter a vote by secret ballot
is cast during normal church service and the one who emerges with the simple
majority is acclaimed the chief of Abokobi.
QUALIFICATIONS
The Chief of Abokobi should be an indigenous Abokobi citizen whose family roots and ancestry are from Abokobi and must have been close to the town most of his life time.
The Chief of Abokobi should be an indigenous Abokobi citizen whose family roots and ancestry are from Abokobi and must have been close to the town most of his life time.
- He should be resident in Abokobi and must be a member of the Presbyterian Church of Ghana, Zimmermann Memorial Congregation, Abokobi.
- He shall be a person of unblemished character as found in Titus Chapter 3. He should be a person who by his behaviour and deeds shall command respect from the citizenry towards the socio-economic and spiritual well-being of Abokobi.
INSTALLATION AND OPERATIONS
It is important to note that the Chief of Abokobi being a Christian and selected on Christian teachings and virtues does not go through any of the known traditional rituals for the installation of chiefs in Ghana. His installation is based on the Christian teachings of the Holy Bible following the procedure of the ordination of the clergy. However it is worth mentioning that the Chief of Abokobi also goes into confinement before his installation. During this period, he is taught more about the Christian traditions, virtues, principles and community life of Abokobi in the past up to his selection.
It is important to note that the Chief of Abokobi being a Christian and selected on Christian teachings and virtues does not go through any of the known traditional rituals for the installation of chiefs in Ghana. His installation is based on the Christian teachings of the Holy Bible following the procedure of the ordination of the clergy. However it is worth mentioning that the Chief of Abokobi also goes into confinement before his installation. During this period, he is taught more about the Christian traditions, virtues, principles and community life of Abokobi in the past up to his selection.
Prior to his installation,
he takes advantage to learn and equip himself with the properties of the
community, study all the documents on them and together with the church
leadership, as well as his Council of Elders, plan strategies for the
socio-economic well-being of his people.
He also
learns more about his predecessors; their way of life, relationship with the
people, their strengths and weaknesses, and these enable the new chief to
readjust his way of life, for the betterment of his people. Finally, he
is taken through some basic rudiments of delivering a sermon as a Christian
Chief, thus an Abokobi chief preaches on some Sundays and on special occasions
during worship.
A date is set when the
selected chief is brought to the chapel with a number of high-ranking clergy of
the Presbyterian Church of Ghana who conduct the service. The highlight
of the programme hits its climax when the clergy place the chief in the chair
of office and the three most senior clergy place their right hands on the head
of the new Chief, pray for him and commit him into the care, protection and
guidance of the Holy Spirit. He is then proclaimed the chief of Abokobi.
The new chief then swears the oath of Honesty, Truthfulness, Fearlessness,
Firmness, Fatherly care and Protection, Love and Concern for his
subjects. He also declares his determination to work towards the
socio-economic development of the individuals as well as the general life of
the community with the support of the Holy Spirit. After swearing an oath on
the Holy Bible held in his right hand he is proclaimed the chief of
Abokobi. He is then given a copy of the Holy Bible as his emblem of
authority.
This
ceremony, totally devoid of any kind of customary rites, and conducted in a
solemn mood, projects the uniqueness of Chieftaincy at Abokobi. The chief
has no black stool and therefore has no lineage in the ascendance
process. The chief maintains his own name with the royal title “NII”
preceding his name. The emblem of authority of the Chief of Abokobi is a
special wooden carving of a HOLY BIBLE
held upright in the right hand. The Chief of Abokobi has a council of
elders selected by the Church leadership to assist him in the effective
discharge of his duties. These elders are also required to satisfy the
criteria set in the Bible for the selection of Church elders/leaders.
DUTIES AND RESPONSIBILITIES
The Chief of Abokobi serves a life long term in office in accordance with established traditions of Abokobi. The Chief of Abokobi owes allegiance to only the Almighty God. No person or authority other than the Presbyterian Church of Ghana has the power to remove or cause the removal of the Chief from office. Generally the Chief of Abokobi is responsible for the governance of the town and executes all his duties as any Chief in Ghana, EXCEPT the performance of traditional rituals, which are at variance with Church Doctrine. He is the father of the community, embracing the young and the old, strong and weak etc. The general wellbeing of his people and the promotion of peace and smooth administration of Abokobi are his prime responsibility.
The Chief of Abokobi serves a life long term in office in accordance with established traditions of Abokobi. The Chief of Abokobi owes allegiance to only the Almighty God. No person or authority other than the Presbyterian Church of Ghana has the power to remove or cause the removal of the Chief from office. Generally the Chief of Abokobi is responsible for the governance of the town and executes all his duties as any Chief in Ghana, EXCEPT the performance of traditional rituals, which are at variance with Church Doctrine. He is the father of the community, embracing the young and the old, strong and weak etc. The general wellbeing of his people and the promotion of peace and smooth administration of Abokobi are his prime responsibility.
He serves as
a liaison between the community and the Church on issues concerning Spiritual
matters especially. He is therefore accorded an Ex-Officio status at all
the Meetings on the local Church’s administrative body, which is known as the
“SESSION”. He is responsible for the protection of the land, development of the
Community, and the observance of the laws and practices of the Community. The
uniqueness of the investiture of the Chief does not disallow him the liberty to
mix, interact and attend gatherings of Chiefs anywhere in the country. He
participates in meetings where matters of economic, social and moral well being
of the citizenry are deliberated upon.
It is
commendable to state that chiefs in Ghana and some countries outside Ghana
recognize the position and status of the Chief of Abokobi, the Holy Christian
uniqueness of his office, its operation completely devoid of anything
un-Christian. The Chief of Abokobi has no right to the land. He only
watches over it on behalf of the Church. The chief of Abokobi reports to the
Session which is the head and supreme body of the community.
CONCLUSION
There are
three authorities at Abokobi – The Church, representing the religious
authority; the chief, representing the traditional authority; and the Municipal
Chief Executive, representing the political authority.
The district minister of the Presbyterian Church at Abokobi
is the overall leader in the community. Chieftaincy at Abokobi is an extension
of the church and so the Abokobi Mantse takes instructions from the leader of
the church in the community.
To become a
chief of Abokobi, you must first be a Presbyterian and attain the position of a
presbyter, a senior position in the Presbyterian Church.
Uniquely,
the chief of Abokobi does not perform libation at functions and is elected by
the leadership of the church. He sits in the session of the church, which is
its highest governing body, where important decisions are taken. He is not
under any divisional chief or paramountcy. He, therefore, has nothing to do
with the chieftaincy hierarchy and is not answerable to any traditional leader.
Another
uniqueness of the Abokobi chieftaincy is the fact that it is not hereditary.
Anybody can become a chief provided the one is a Presbyterian and more importantly
a Presbyter. There is no palace and each chief operates from his house. The
royal family of Abokobi is the Presbyterian Church, with the Linguist Stick of
the Abokobi Chieftaincy being the Bible.
Apart from
sitting in the Session in the church, the chief runs his own council known as
the kooshie, where he adjudicates traditional issues with the assistance of his
elders. Any member of the community who receives summons from the chief for any
infraction and refuses to respond is made to appear before the church session.
Unlike other
chiefs who have oversight of lands in their traditional areas and can,
therefore, decide what to do with the land or who to sell the land to, at
Abokobi, the land is vested in the church. Little wonder incidents of land guard
clashes and terrorising do not exist at Abokobi.
Abokobi is the Church and the Church is Abokobi.
Abokobi is preserved and
serves as one of the several tourists attractions in Ghana.
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