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| The Gundogu Naa and her sub-chiefs |
Undoubtedly, 'Ghana Most
Beautiful' is by far, the most educative and entertaining reality/talent
show on TV in Ghana. Unlike other reality shows, where Northern Region
and some regions are invariably left out, GMB encompasses all the
regions in the country. I believe the idea behind this programme is to
afford opportunity to all the majorly dominated ethnic groups in Ghana
to show their heritage, customary practices and traditional values.
Again, it offers the reps or pageants a platform to promote and
advertise tourism potentials in their respective regions. This programme
has performed creditably well, and so far, received wide patronage from
television viewers.
I have not followed
this season three keenly, but I made time for the fourth week's episode
(June 14, 2009). It was a good show. In that episode, a particular
question was repeatedly asked by the presenter - Mr. Gideon, "Why don't
we have queen mothers in the north?" This question was first posed to
one of the judges - Nana Abena Afriyie, I supposed, a 'Queen mother'.
She hazard a guess which either did not obviously gel with the reason or
was flatly fallacious and I paraphrase, I have not found out myself,
but I think it's due to the male chauvinism. With all apologies, this
was a very waspish and most jejune generalisation of a reason and I beg
to differ. The other judge - Dr. Agyemang Osei, did not proffer any
suggestions. Maybe he was not so sure of the reasons or simply, wanted
to thread on the better side of caution.
This
same question was again asked by the presenter, after the contestant
for the Northern Region - Nasara had finished her performance. She
smartly said, "I will tell you back stage" I supposed, she was as well
not on top of that issue. Whoever her instructor or script writer was
should had known better, because the theme for that particular episode
was the contribution of women to our legend and antiquity.
Maybe, a bit of history will do in an attempt to answer this question. But then,
I want to be frank. I do not know where this idea of "queen mother"
comes from! It is certainly alien in the English language and culture.
If it is a matter of translation or adoption, I think it is still not
appropriate to call a woman who exalt authority equal to that of a
king, a "queen mother". A queen is a queen and not a "queen mother",
unless you are referring to the mother of a queen (where the word queen
takes an apostrophe 's' and may have something like, the 'queen's
mother').
Anyway, back to the question "Why Don't We Have Queen Mothers in the North?" Women
have been part and parcel of the process of making kings in the history
of the people of North, ie, the Northern Region and the two Upper
Regions. To talk and walk somewhat, with factual authority, accuracy and
constancy, I would like to use the Dagbon State as a case study attempt
an answer to the above question.
For about
three hundred and twenty-two years ago, women had been at the forefront
of decision making
and much involved in the customary rites and
selection processes of the Over Lords of Dagbon State. For
instance,
after the king (Ya Naa) had been chosen and about to be out-doored, as
part of the process and and rituals, it was the responsibility of the
royal women (Na bipuginsi) to dress that king with "Nam Kparigu"
- the
regalia in accompaniment of assorted traditional accoutrements. After
this stage, the "Na bipuginsi"
allowed other king makers to take over
proceedings and performances of other related rites such as making
libations, incantations, consultations, etc and then ushered the newly
enskinned king to the public. If the "Na bipuginsi" refused to dress a
particular chosen candidate or 'king-to-be', it meant, the rites for his
enskinment was incomplete. And therefore, his kingship would not be
recognised, accepted and could never be the Over Lord of Dagbon State.
Again, preceding the lungsi (appellation drummers) sing of the newly
enskinned King's praises and appellations, the Na bipuginsi had to
ululate and recite his proverbial names.
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| A Female Chief |
This
practice continued until 1687 when there was a dramatic turn of events,
and of course, an ironic twist of incident. Legend has it that, once
upon a time, there used to be a 'Naa Bia' named Zuu Dzilli - a heir of
Naa Zangina, who always lurked around the Na bipuginsi. He was an ugly
fellow, though an amusing character. Due to his clownish nature, he was
mistaken for a moron. Around that time, there was a process to enskin a
new Ya Naa. He came around the Na bipuginsi and played with them as he
usually did. The "Na bipuginsi" jokingly decorated him with the
"Nam-Kparigu (the regalia) with the intent of making mockery of him.
They asked him to wear it so that they would see how befitting the
Nam-Kparigu would be on him. This "royal moron" upon wearing it danced,
joked and simulated before the "Na bipuginsi" like a real king. As they
were deeply engrossed with intoxication of ridiculing and derisive
laughter of him, he quickly and quietly sneaked out from the dressing
room with the "Nam Kparigu" (the regalia) on him and ran out to the
waiting crowd outside the palace to outdoor himself as the newly chosen
king. The traditional drummers beat their drums, the horn blowers blew
their horns and the griots or praise singers sang his appellation to
dignify his status and to also signify that, a newly enskinned king had
been out-doored. When everybody later realised that, it was rather a
wrong choice or person - the "royal moron", the king makers could not
practically reverse this mishap, taking into account his royal
background and the criteria for the selection process. Notwithstanding
his so-called mental deficit, the people of Dagbon had to live under his
reign and accorded him all reverence and respect reserved of a king.
He was nicknamed Na Binbiegu (the ugly king). He reigned from 1687-1700
after Naa Andani Sigli 1677-1687.
The
above attests to the fact that, women in the North more specifically
Dagbon, have been part and particle in decision making process. They
were the fulcrum around whom kings were made since antiquity.
But
in order to preclude any possible recurrences of that unfortunate
incident occasioned by the Na bipuginsi, the king makers thereof, deemed
it logical to expunge the inclusion of the "Na bipuginsi" in the
process of selecting kings in Dagbon State. Rightly so, because it was
believed that, the "Na bipuginsi" joked and completely compromised their
highly placed position and responsible role which undermined the entire
Dagbon State and also cheapened the Skin - the citadel of the kingdom.
But
for the fact that the "Na bipuginsi" were royals, they were not
entirely taken out of the political system in Dagbon State. They were
re-assigned to more challenging task and demanding status. In that
regard, they were asked to stay back and entrusted them with political
and administrative responsibilities. Thus, they were made chieftains of
certain towns and villages which were of paramount importance in the
administration of Dagbon State. There are about seven female chiefs who
occupy very strategic traditional positions in Dagbon. Towns/villages
such as, Gundogu, Kpatuya, Gaa and Yimahagu are ruled by woman chiefs.
And,
this is still the case. This also shows that women in the north
specifically, Dagbon State wield much power and occupy more reputable
traditional positions. In the case of Yimahagu, when the Skin is vacant,
it is contested by both male and female potential candidates. This
suggests that women are even opened to healthy competition with their
male counterparts on the traditional political stage in the North.
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| Gundogu Naa - Coronation Day |
However,
there is a bit of a conundrum with this system, hence, the "Na
bipuginsi" are not brought to the limelight. Thus, a "Na bipuginga" is
made a chief, when that Na bipuginga becomes the eldest or the only
surviving daughter of a Ya Naa in the royal gates - Abudu and Andani
gates. This suggests that, in her reign as a chief, she is too aged to
effectively run her political office. As a result, she would have to
delegate male sub-chiefs to represent her in functions and important
meetings such as the Dagbon Traditional House of Chiefs' meetings. So
basically, their administrative functions are exercised on their behalf
by their male subordinate chiefs. For instance, the current Kpatuya Naa
is a direct sister to the grand father of the late Ya Naa Yakubu Andani
II whilst the Gundogu Naa is the elder sister of the current leader of
the Abudu gate - Meon-Lana Abdulai. Gundogu is a suburb of Yendi. It is
one of the paramount chieftains in the Dagbon. The Gundogu Naa is the
overlord of all female chiefs in Dagbon. All the sub-chiefs in her
palace are men and run errands for her successful administration.
Not
only have women been chiefs in the North, but also custodians of lands
(Tindana) and chief priestesses. Aside political power, women are
reposed with the responsibility of spiritual and physical well being of
the entire land and the inhabitants in their jurisdictions. They carry
out these duties by pacifying and making sacrifices to the ancestors,
the gods and the almighty God to grant the people abundant rainfall,
bumper harvest, good health, productive children and also protect them
against diseases, pandemics, evil visitations and all forms of anathema.
These custodian priestesses also, as one of their core duties, settle
disputes especially, marital and family squabbles among others.
With
the above instances, hitherto, women in the North more specifically
Dagbon, have been part and parcel of decision making processes,
traditional administration and have been the fulcrum around whom kings
are made since antiquity. This to the public is unknown. I believe, with
this little insight of historicity of women's involvement in the
political system amongst the people Dagbon, suffices the question "Why
Don't We Have Queen Mothers in the North?"
In a
nutshell, it would be most appropriate and instructive I acknowledge
the plaited intricacies of genealogy of Dagbon skinship. And if any
alterations occasioned in this write-up, would be entirely mine, and I
prayed the reader would be honest with me in regard.
NOTE:
The motivation behind this write-up is basically to reminisce and
remind the reading public reasons why we do not use a phrase such as
'queen mother' as titles for traditional women leaders in the North. I
wrote this piece to TV3 on the 16th of June, 2009. Essentially, to
respond to the answers sought by Mr. Gideon - the then presenter of
their flagship programme (Ghana Most Beautiful). Though, the producers
did not acknowledge receipt, but it led to a disclaimer and a pull down
of an advert prior to the grand finale of that year's edition on TV3.
For me, this was more than a victory because I knew it was going to be
history years to come! Very soon, women's traditional leadership will
come up very strongly against the usual male dominated traditional
leadership system. For instance, there are moves by the Ministry of
Chieftaincy and Culture to establish a National House of Queens. So, for
this and other matters, it makes sense to correct certain misconstrued
information and misrepresentations especially, when it comes to the
chieftaincy institution in the North.
Thnx!
Naa Gbewaah Sidiq's Folder.
