User:Kwesi Yema/sandbox

Biography
Akyaama is a descendant of the Oyoko clan, daughter of Aberafi Yaa, granddaughter of the third Asantehemaa Akua Friyie. Her childhood and her history are very fragmentary because she was the subject of a significant dynastic erasure by Konadu Yaadom from 1780. This Asantehemaa cannot be found in the official genealogy and is only identified through historical research. It characterizes a period of significant dynastic unrest which pushed his successor, Konadu Yaadom, to reshape the genealogy as a result of banishment. Historians rely on European reports to demonstrate the existence of Akyaama, named Akjaanba in Dutch reports. She is married to the head of the Mampong Metropolitan District, the Mamponhene.

Her accession to the throne probably took place in the 1750s since a first document, dating from 1758, identifies her as the aunt of King Kusi Obodom  . His reign will be marked by a major conflict which opposes him to the new Asantehene , Osei Kwadwo, in 1766 as evidenced by a British report. And it ends with a very serious fault which makes her a yafunu (banished). Some sources suggest that it was banned around 1770. A British document from 1780 confirms that his erasure and dismissal is already effective and that the new Asantehemaa, Konadu Yaadom, is responsible.

Akyaama represents a lost genealogical link because she is the grandmother of Kwaku Dua I through her daughter Amma Sewaa, the mother of Osei Kwame Panyin and the adoptive grandmother of Adoma Akosua.

Akyaama's precise identity remains undetermined, as does the cause of his banishment. She reigned during a period of significant internal unrest which subsequently led to the dismissal of Osei Kwadwo.

Banishment
The consequences of the banishment extend to all of Akyaama's descendants who no longer have the right to practice within the royal districts or to claim a title. However, this sanction was lifted in 1807. The simple fact of pronouncing the name Akyaama is then prohibited. Genealogical modifications transfer the motherhood of children from Akyaama to Konadu Yaadom. The dismissal of Akyaama provokes a succession of forfeitures and maneuvers aimed at removing Akyaama's descendants from the golden throne. For almost a century, the banishment of Akyaama was seen as the “worm in the fruit” of the Kumasi royal lineage. The survivors who descended from Akyaama found refuge in Juaben.

The dynastic conflict taking place in the Empire is well known to Europeans but is not a sufficient reason for the decline of Akyaama. One track evokes the transition of the throne of the Asantehema, hitherto linked to the Oyoko of Kumasi, and then moved to Kokofu, another dynastic branch. Indeed, until then, the throne of Asantehemaa was one of the only two thrones spared by the reform of Okomfo Anokye during the establishment of the golden throne. With the fall of Akyaama, a new throne and a reevaluation of functions are required. There is indeed a throne of Akyaama in Pampaso, a district of Kumasi, and which could well be the throne of the deposed queen, excluded from the possibility of joining a mausoleum [ 7 ]

Rankwire
The first source is the mid 18th century Kitab Ghanja which mentions Opoku ware I’s invasion of Yendi according to historians. This is referred to in Kaarl J Haas’ journal whereby he criticizes the translation of the source and challenges the interpretation by such historians. The second primary source is the 18th century A Reliable account of the coast of Guinea by Ludvig Ferdinand Rømer as shared by Ivor Wilks but Kaarl Haas argues that this invasion is ambiguous and it probably did not take place in Dagbon. The other sources come in the 19th century first with Thomas Edward Bowdich. Here’s a direct link to the journal by Bowdich on pages 234—235 where he described this tributary status of Dagbon to Ashanti. Another direct link to pages 320—21 where he lists the tributes paid by Dagbon. These are cited particularly by Wilks. Karl cites the Bowdich source but he also mentions the journal of Joseph Dupuis in 1820 which said Yendy forms no part of them empire but...Ashantee influence carries great weight in the councils of the sovereign of Dagomba. Karl criticizes the inconsistence of these 19th century sources.

However, there are more sources that attest to Ashanti tributes from Dagbon in the 1770s. Wilks cites the Tarikh Daghabawi for the arrest of Ya-na Abdallah Gariba in 1772 that led to a ransom of tributes. Karl states there are variations of the arrest but agrees there was tribute however, he argues " that the fallout of this capture is not so clear " The A. A. Lliasu scholar who was the only cited to refute Ashanti conquest, does admit of the tribute but he claims it as ransom instead. A neutral secondary source assesses the Ashanti tributes that were imposed on Dagbon in 1772 by assessing the stand of different historians. Here is what is stated in Chapter 4, page78 : There is a dispute over whether Dagomba was conquered through war or diplomacy. Arhin and Ward argue that it was conquered. Ward notes Osei Kwadwo fought against the Ya Na of Yendi, the paramount chief of the Dagomba and defeated him. He was then forced to pay a tribute of 1,000 slaves, 1,000 cows, 1,000 sheep, and 1,000 fowls. Others such as A. A. Illiasu contradict this by saying that Osei Kwadwo extended Asante friendship to Dagomba after a faction in a civil war invited Asante to mediate. Iliasu states that Asante-Dagomba relations were in a state of politico-economic symbiosis rather than conquest or tributary, though he admits that the Dagomba paid about 200 slaves to Asante during the period from 1744 to 1874.

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