THROWBACK PART ONE: "WHY DON'T WE HAVE QUEEN MOTHERS IN THE NORTH?"

Many at times a questioner could be more informed and knew the answer better than the questionee, and at

The Gundogu Naa and her sub-chiefs

other times could be out of genuine concerns or the quest to seek knowledge. This write up was an attempt I made to answer a question that was repeatedly posed by Mr. Gideon - a TV3 presenter during their third edition of their most popular programme - Ghana Most Beautiful.

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"

A Female Chief

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. 

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.

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.