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Among all the regalia items of the Ashanti Kingdom stands tall the ‘Sika Dwa Kofi’, that is, the Golden stool and the Dwetɛkuduo.
Kuduo refers to a special container where precious items are kept, while Dwetɛ is the Twi word for silver. Hence Dwetɛkuduo means a special container made of silver
Among the two, one cannot move without the other as they are believed to reinforce the powers of one another. They both play a very important role in all public appearances of the Asantehene.
Although technically, the Dwetɛkuduo is not a stool, it always precedes the stool carriers when the Asantehene is carried in the palanquin, and when the Asantehene is not present, it is placed in front of the King’s stool.
Understanding the relevance of the Dwetɛkuduo and why the Golden stool cannot move without it dates back to the beginning of the Ashanti Kingdom.
According to Asanteman Kingdom, a Facebook page known for publishing and writing about the Ashanti Kingdom, after unifying all the divisions of Asante with the Golden Stool, Komfo Anokye informed Asantehene Nana Osei Tutu I that he needed the Dwetɛkuduo, then belonging to the Bɔdwesɛanwohene, Nana Adu Gyamfi to facilitate and ensure victory for Asante in all potential and subsequent wars.
To emphasize the relevance of the Dwetɛkuduo to the Golden Stool, Komfo Anokye mentioned that, the Dwetɛkuduo possessed special powers that are needed to strengthen and reinforce that of the Golden Stool.
The revered fetish priest added that the Dwetɛkuduo when secured would provide Asanteman ahoɔden (strength), akwankyerɛ (guidance), nimdeɛ (knowledge), and akokoɔduro (bravery) to successfully defend the state against all enemies.
According to Komfo Anokye, Asanteman would win all battles and wars should the Dwetɛkuduo be secured in addition to the Golden Stool. It is worth knowing that, prior to this directive from the Komfo Anokye, Asante has lost seven different wars against the Bɔdwesɛanwohene, Nana Adu Gyamfi. This meant that securing the Dwetɛkuduo was not going to be an easy task.
Asantehene Ɔpemsuo Osei Tutu I consulted Komfo Anokye for guidance and they decided to deploy Dɛɛboɔsohene to Bɔdwesɛanwohene, as an undercover agent to help the Ashantis secure the Dwetɛkuduo. After more than three years of intelligence gathering, a marriage to the niece of Nana Adu Gyamfi, and becoming friends with Nana Adu Gyamfi, the Ashantis were able to defeat Bɔdwesɛanwo and secure the Dwetɛkuduo.
Once in Kumase, Nana Osei Tutu I appointed a carrier and created a stool for him and as a result, there is the Dwetɛkuduohene. As a very relevant chief in Asante, the Dwetɛkuduohene swears his oath of office to the Asantehene and has access to the royal chamber.
Dwetɛkuduo is the last regalia item that is handed a newly installed Asantehene to formerly complete the enstoolment, and in times of serious state business such as complex land cases or succession cases, the Asantehene places his right hand on the Dwetɛkuduo to enable strengthen and empower him to negotiate difficult cases.
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HISTORY ABOUT DWETƐKUDUO
After unifying Asante with the Gold Stool and adding the variety of regalia items, Kɔmfo Anɔkye informed Ɔpemsoɔ Osei Tutu that they needed the dwetɛ kuduo belonging to Bɔdwesɛanwohene Nana Adu Gyamfi to ensure victory in potential wars.
According to Kɔmfo Anɔkye, Nana Adu Gyamfi’s dwetɛ kuduo possesses special tumi (powers) that are needed to reinforce that of the Gold Stool.
The analogy, according to Baafoɔ Osei Asibe, is like buying a car with no gas in it or a car without tires. In that sense, it is fair to say that the dwetɛ kuduo provides Asateman with ahoɔden (strength), akwankyerɛ (guidance), nimdeɛ (knowledge) and akokoɔduro (bravery) to successfully defend the kingdom against aggression from potential enemies.
Further, Kɔmfo Anɔkye informed them that victories in wars are assured once they are able to add the dwetɛ kuduo to the Gold Stool.
Obtaining Nana Adu Gyamfi’s dwetɛ kuduo was not easy as Ɔpemsuo fought Nana Adu Gyamfi on seven different occasions, but the latter’s forces defeated the Asante forces in all the encounters. After failing to defeat Nana Adu Gyamfi, the king, in consultation with Kɔmfo.
Anɔkye came up with a new strategy that would not require the use of force. For the new scheme, the Dɛɛboɔsohene was sent to Bɔdwesɛanwo as an undercover agent to capture the dwetɛ kuduo and bring it to Kumase.
After a couple of months, he returned and reported to his superiors that it was an impossible mission. Faced with a near impossible situation, Kɔmfo Anɔkye then performed special rituals for Dɛɛboɔsohene to enable him to withstand any spiritual forces that might prevent him from accomplishing his mission.
Following the rituals, Dɛɛboɔsehene went back to Bɔdwesɛanwo as a palm wine tapper and lived there for three years. In that time, he ocassionally returned to Kumase to report and update his superiors of his investigations.
In the process, Dɛɛboɔsohene managed to marry Nana Adu Gyamfi’s niece and that gave him the opportunity to get closer to the chief’s court.
Due to his knowledge of the Asante court traditions, he endeared himself to the courtiers and soon developed a close relationship with Nana Adu Gyamfi.
Eventually, he was able to coordinate with the Asante forces and coordinate a day to move in and seize the dwetɛ kuduo. On this day, Dɛɛboɔsohene killed Nana Adu Gyamfi and fled with the dwetɛ kuduo.
With perfect coordination, the Asante forces provided him with cover, surrounded Bɔdwesɛanwo, and with a surprise attack, defeated them for the first time and finally brought the dwetɛ kuduo safely back to Kumase.
Once in Kumase, Osei Tutu identified a carrier and created a stool for him and as a result, we have Dwetɛkuduohene, but Dɛɛboɔsohene is recognized as the one who brought it to Kumase. The Dwetɛkuduohene swears his oath of office to Otumfoɔ in addition to having access to the royal chamber.
Kuduo refers to a special container where precious items are kept while dwetɛ is the Twi word for silver.
Dwetɛ kuduo therefore means a kuduo made of silver (Raymond Silverman, 1983: 10-29, examines in detail, the form and function of the kuduo in Akan).
In the past, the Akan used kukuo (earthenware pot) or kɛntɛnku (woven basket made from cane or the back of palm branches) for similar purposes and expensive cloths, jewelry, and other valuable items were placed in it for safekeeping.
As mentioned previously, the Asantehene’s dwetɛ kuduo contains several ritual objects that collectively give him tumi (power) and it is always in his presence.
Dwetɛ kuduo is the last regalia item that is handed to a newly installed Asantehene to formally complete the ceremonies of his installation. During processions, the carrier walks to the right of the Asantehene and within easy access of the king.
It is placed on the king’s right when he sits in state. In times of crises, or when judging extremely complex land or succession cases, the king places his right hand on the dwetɛ kuduo and it is said to be able to transmit the ahoɔden (strength) and tumi that he may need to negotiate difficult cases.
By virtue of his office, the Dwetɛkuduohene is able to transmit tumi if the king places his right hand on his heart.
Source: #thekingdomofasante
#yesomasanteman
