Kwahus are an Akan people. Kwahu also refers to the area Kwahus live. The area has been dubbed Asaase Aban or the Natural Fortress due to its high elevation. Kwahu lies in the Eastern Region of Ghana, on the west shore of Lake Volta.

Kwahu Traditional area is located between longitudes 1° West and 0° 15 East and between latitudes 6°30 and 7°15 North. Kwahu is at the mid-point from Accra to Kumasi on the high way. Kwahu shares a boundary with Asante Akyem South on the Northern part; Atiwa District is also on the Southern part of Kwahu and Birim North which is also on the Western part.

Kwahu lies within the Semi-Deciduous forest zone. The vegetation is dense in terms of tree coverage with most trees shedding off their leaves in the dry season. Trees of economic value like Odum, Wawa, Sepele, etc. are found in the forest. The Afram , a tributary of the Volta, is the major river in the area. It forms Kwahu South district’s northern border with the Afram Plains South District. Another significant river is the Pra which takes its source in the area. Apart from these, there are some other small rivers and streams.

Kwahu people speak an Akan Twi dialect which is slightly different as compared to Asantes, Akwapims and Akyems. Kwahus are fond of using the syllabi ( la), (hunu) and the like. They are noted for ending their speech and pronouncing words ending with “la” sound.  For instance, instead of “saa”, the Kwahu ends it with Saala (that’s it), yei ala (just this). This makes it distinctive or different especially Obos who pronounce words in this way.

Majority of Kwahus migrated from Asante Kingdom from towns such as Pampasi, Kuntunasi, Juaso, etc because of wars, misunderstandings and other issues as reflected in the formation of various townships in Kwahu. Kwahus first settled on the mountains to seek for protection. This offered them opportunity to see their enemies whenever any group was about to attack them. They used to hide in the valleys and roll stones/ rocks from the hill top against their enemies.

According to Asihene (1996:22), Kwahus migrated with Begoros and have certain historical and artistic traditions in common.” Roy Sieber in his analysis of wood carvings based on Oral Traditions of Begoro revealed that “Kwahu Oral traditions record a series of migration which took place about 1700 AD to the scarp of Kwahu on the area south of Kumasi from Adanse during the reign of Ntim Gyakari who was then the King of Denkyira (1695-99).

Nkansa –Kyeremanteng (2000: 36 and 37) gave three (3) analyses and perspectives about the formation of Kwahu Townships. Kyeremanteng indicated in his write up that the movements of the three main Kingdoms are Kowu Kingdom, Akoawu Kingdom and Kodiabε Kingdom. Most of these Kingdoms were corrupted and became Nkawkaw.

Kyeremanteng states that “Bepong was said to be a formidable Kingdom with heavily guarded mountain passes. The fear the Kingdom evoked got its name “Kowu” which simply means “go there and die”. The name Nkawkaw (Nkɔ-Kowu) was a warning to people approaching the Kwahu chiefdom”.

Kyeremanteng further explains another source about the historic formation of Kwahu, thus Akoawu Kingdom. He stated that Kwaw Baadu was a successor of Osei Twum, one of the nephews of King Ntim Gyakari of Denkyira. Kwaw Baadu sent his scout Kofabra to select a healthier site, for their settlement at Anweam. Kofabra selected Bokuruwa. When he perished, Baadu renamed the healthier site Akoawu which eventually got corrupted into Koawu/Kwawu.

Kyeremanteng continued to describe the third chiefdom or dynasty as Kodiabε. Tena – Bretuo group which is known to be Abene left Adanse to escape from Ntim Gyakari’s oppressive rule. Some other clan companies (groups) who left Adansi included Nana Amaniampong, Nana Ameyaw (Mposo Frempong) and Nana Adu Gyanemfi, founders of Asante Mampong, Asante Afidwase and Asante Gyamase respectively.

Abene is the place where the Royal seat of Kwahu is located. People from Abene claim to be the first people to settle on the Kwahu land, which is in the valley. However, the people from Burukuwa claim to be the royals of the land since they said they were the first group to find settlement on Kwahu land. Due to that there has been rivalry between people from Abene and Burukuwa, in terms of the capital where the royal seat should be. The occupant of Kwahu stool is from the Bretuo clan.

Dwellers from Kwahu settled on the mountain to seek for protection and because of that the people formed a slogan known as “Asase Aban, Yεnte Gyae (Protectors of the Land, We don`t quit).  The other slogan for Kwahu people is Oboɔ (Rock), and their response is Oboɔba (Child of the Rock).

Kwahus were never conquered in wars by any ethnic group. Almost all the wars recorded in Kwahu history were brought down from the original settlers and warriors from other ethnic groups who needed new settlements as they fled from their ancestral homes due to unsafe conditions arising from disputes, bad climate and other adventurous necessities. The people had to look for new and conducive settlement.

Kwahus are known in Ghana for their hardworking nature and entrepreneurial skills. In terms of agriculture, they engage themselves in farming, hunting and fishing. Agriculture is one of the dominant occupations apart from commerce, among Kwahu people. Farmers travel long distances to make farms in the most fertile lands on their mountainous habitat. Most of the farmers do not use modern technology in farming. They usually use simple farm tools such as hoes and cutlasses in their farm work. There are other businessmen who also engaged in commercial farming using ultra-modern implements.

Kwahu people grow cash crops and food crops such as cocoa, palm trees, yam, cassava, cocoyam, maize and vegetables. Kwahu is among one of the leading districts that produces food crops in the country. Some of the leading crops include yam, maize, coffee, kola, cocoyam, plantain, vegetables and tiger nuts. The Kwahu forest reserves are used to produce Timber for export. Fishing is mainly done by quite a smaller group of people from Kwahu. This form of occupation is usually done at Kwahu North district, especially those in Afram Plains.

The major staple food for Kwahu people is fufu , since plantain, cassava, cocoyam, yam and water yam are in abundance in the region. They pound fufu with any of the crops mentioned above. Usually, the people prefer yam and cocoyam when pounding fufu.

Kwahu people usually eat fufu with any other soup since various vegetables are available in their locality, for example groundnut, palm fruit, and some plant leave such as kontomire. Kwahus usually prefer green leafy vegetable soup that is Abunabun. Other types of food for Kwahus include ampesi, mpɔtɔmpɔtɔ also known as mpihu or nyoma which is a favourite food for Akuapems. Kwahu people prefer bush meat including grass cutter (akranteɛ), bat (Ampan) snails, crabs especially the small ones

Kwahu people use the matrilineal system. In Kwahu an individual is bound to his mother’s family. It is believed that the blood comes from the mother. The people inherit the uncle’s property (wofa adeε). Most people rely on their uncle’s wealth.

Kwahus also perform Bragoro (puberty rites) like other Akan societies. It used to be an offence for a girl to become pregnant without going through the initiation rites known as Bragoro. Those who are not able to pass through the initiation rite and get pregnant perform purification rites known as Kyiribra after which she is expelled from the town.

In Kwahu the puberty rite is performed for girls after their first menstruation/ menstrual period. The girl is examined physically to check if she is not pregnant. She is taken care of by an elderly woman who has not experienced death of a child before, to educate her on personal hygiene, home management, sex education, cooking and the like. The girl is made aware that she is now matured. The girl is quarantined for some days. They bath her and pomade is smeared on her body. The girl is given mashed yam (εtɔ) and some eggs. After the initiation she is sent home and moves from house to house to greet friends and love ones who also give her gifts.

Cultural values derived from puberty rite for girls is enormous. It is a sign of respect, trustworthiness, obedience, humility as well as unify the young girls. The girls are decorated with kaolin white clay on their bodies which is an aspect of body art and at times the designs are made out of combs, circular shapes or fingers.

Also they are richly decorated with various ornaments such as beads which are worn around their necks, hands, waist and legs. The girls are also dressed in a nice kente cloth which is a textile product showing great reverence and honour brought onto the family by the girl. They are gorgeously dressed to look like queens. The earthenware which is made by the potter is used for preparing the mash yam with the aid of the grinder tapole.

The participants are given gift items such as clothing, jewellery, doll, stool, cooking utensils as well as various artefacts. They were taught various vocations like cooking, farming, home management. Examples of items of farming include hoes, cutlass and other sculptural forms. The whole episode or activity is dramatic and it is usually accompanied with music, dance and drama. Orally, the girls are been advised and educated, using proverbial sayings and other means of communication. Libation is poured as a sign of prayers for the girls, to appease the spirits and ancestors to bless them with more children.

In the past, most parents betrothed their daughters before they were old enough to marry. Nowadays, parents who choose partners for their children seek the children’s consent first. In some cases too, the young people make their own choices and inform their parents. It is the customary practice for a man to seek the hands of a woman in marriage. In most Communities it is a taboo for a woman to propose love and marriage to a man.

In Akan traditional set-up, marriage involves the man and the woman concerned as well as their families. Before the marriage, most families try to investigate each other’s family background. They do this to find out if there is anything that will prevent a successful marriage. They investigate to find out answers to questions such as these:

• Are they not relatives or from the same clan?

• Are there any communicable or hereditary diseases like tuberculosis (T.B.), leprosy, insanity or epilepsy in the family?

• Had there been any criminal record, e.g. murder or stealing?

• Is the family quarrelsome?

• Is the woman lazy?

• Can the man look after a wife?

It is only after both families are satisfied with their investigations that the marriage can be allowed. In all Communities in Kwahu, there is the custom of giving gifts to the bride’s family, especially the girl’s mother. There is also a presentation of drinks and an amount of money, but the money involved differs from Community to community.

The gifts to the bride’s family by the bridegroom show his gratitude for allowing their daughter to be part of his, the bridegroom’s family. The customary drink, the ti-nsa (head wine) of the Akan which is presented by the bridegroom seals the marriage. When there is a divorce, arbitration decides whether a bride-wealth paid by the bridegroom should be returned to him or not.

Kwahu Traditional Authority structure follows the Akan traditional system where each town within the State play administrative and conflict/war roles. The seat of paramountcy is from Abene , where the capital is located and they are from the Etena/ Bretuo clan. Hweehwee and Dwerebease are newly created Towns; they stay with the Chief and offer the necessary assistance.

Twafo of the Asona clan in Kwahu guarded by Kwahu Tafo, serves as scout and are in charge for planning activities for the various wing Chiefs. In times of conflict or war with other ethnic groups, it is Twafo who mount or map up strategies and direct the groups as to where and how they are to move. Administratively, if there is any message to be carried across, it goes directly to the Twafohene.

The Adonten Division is the first group to protect the paramountcy. Twafo division, which is lead by Kwahu Tafo then informs Adontenhene and directs the Adonten Division which is from Abetifi, followed by Bokuruwa, Aframanso and Sadan respectively. They are from the Agona clan.

If there should be any conflict or war, which requires the protection of the paramountcy, the Twafo division is the first group to act by carrying instructions and directions to the other Divisions. They then go with Bokuruwa, Aframanso and Sadan. If there should be any message or administrative role, the Adonten division which is lead by Abetifihene will receive the message and send it to Bokuruwa through Aframanso, thence to Sadan group.

Sanaa Division is from the Asona clan and is led by Nkwatia. It is mainly in charge of treasury and finance activities. If there should be any contribution or any financial matters about the Kwahu Traditional Council, the Sanaahene becomes directly responsible. He keeps the treasury of the Omanhene.

Nifa Division which is an aspect of the wing Chief is led by Obo, followed by Obomeng, Bepong, Asakraka, Pitiko, Dantey, Nkawkaw, Kwahu Praso in that order and are responsible of the right hand side of the throne. They constitute the Aduana clan and have a dog with fire emitting from the mouth as its totem. They are mandated to protect the right side of the paramountcy base on the instructions and directions issued from the Twafo Division.

Gyaase Division which belongs to the Oyoko clan is led by Atibie. Administratively, they take care or protect the Omanhene and receive messages directly from the Chief or from someone who has been sent by the Omanhene to deliver a message. After receiving the message the Chief of Atibie then passes it on to the Chief of Jejeti.

The next division is led by Pepease followed by Twenedurase, Nteso, Ahinase and Nkwantanang in that order who all constitute the Kyidom division and are from the Ekoɔna clan. They protect the seat of paramountcy that is the Omanhene of Kwahu Traditional area when Benkum Division, Nifa Division and Adonten Division are away. They take cover and also send re-enforcement to help the three divisions.

Kyidom is referred to as the supply unit. In terms of administration and relay of messages, the kyidom division receives information through the Pepeasehene who is the head of Kyidom Division. He then passes the information on to Twendurase, Nteso, Ahinnase and Nkantang Chiefs respectively.

Akwasiho is also under Kyidom division according to information gathered. They support the Gyaasehene to help protect the Omanhene and all who assist the Omanhene. Administratively the Akwasiho Chief who has been raised to the same level as Gyaasehene helps to supply information to the rest of the wing chiefs who later send it to their subordinate chiefs.

Kwahu people like all Akans in Ghana and Ivory Coast believe in the Supreme Being and a creator God called  Nyame, Onyame kokroko. A lot of names and appellations have been assigned to Him such as Omnipotent , Onyame kokroko (Almighty God), Omniscient Ahuntahunu Nyame (The All-Knowing God and the All seeing God), Omnipresent (God is everywhere), Onyankopon (Great Friend). He is the creator and sustainer of the universe. As the creator they call Him  Ɔboadeɛ. God is invisible therefore the people worship Him indirectly through the lesser gods and other spirits and this led to the introduction of traditional religion in Kwahu Land.

In traditional religion, there is a strong belief in the existence of divinities and lesser gods. They are called abosom by the people of Kwahu. Some of the gods and shrines in Kwahu Land include:

Bruku Shrine: Bruku is a mountain that is located at Kwahu Tafo and Kotoso. Because of its peculiar nature some of the Kwahu people worship the spirit believed to reside in it. It is a high rock projection which looks like a spine of volcanic eruption. Bruku komfo stands on the shoulders of men when performing possessive dance. This attracts people to visit the site. Apart from that, people go there to seek spiritual assistance in times of sickness. Bruku komfo (priest) interacts with people. The chief-priest of Kwahu also consults it on important occasions. Bruku abhors water yam (Afaseɛ).

Tigare Shrine: * Tigare  provides assistance and protection to the people of Kwahu. This shrine is located at Pepease near Nkwantanan (Nkeneku). Because of *Christianity, people do not patronize it as it used to be in the olden days. Apart from Kwahu people, other ethnic groups also come to the shrine to seek assistance and protection.

Atia Yaw Shrine: Oral history has it that this shrine which is a mountain at Nkwatia had a powerful priest called Atia Yaw. Atia Yaw is spiritual being and held in high esteem in Kwahu land just as Ɔkomfo Anokye was seen by the Asantes. It is recorded in Kwahu oral history that whilst Ɔkomfo Anokye was alive, Atia Yaw was also in existence performing wonders in Kwahu land.

As elders say he is an invisible spirit. It is said that when he goes to town people felt his presence with a gunshot and also an umbrella will be seen moving without anybody holding it. He has an uncanny gift for prophesy and whatever he prophesied came to pass. He could predict about in-coming problems, warn the chiefs and elders to take necessary spiritual precautions by performing the necessary sacrifices to appease the gods.  According to history something happened and this super natural being left and somebody tried to pose as Atia Yaw and he was arrested.

The Adowa River which is at Atibie is believed to be a habitat of a (god) bosom. Kwahu people believe in it too. They drink from it but do not fetch for others to drink. As a result of its sacredness to the Kwahu people they do not wash nor eat fish from it. Kwahu people revere Adowa River and fear its wrath, so it is only on Fridays that corpse are allowed to cross the Adowa River. Due to that corpses are delayed at the Atibie hospital till 6pm before they can cross the river. It is believe that the day ends at 6pm therefore one can now cross the Adowa River with the corpse.

Kwahu people believe in the spirit of their departed ancestors. Like all Akans, they bring the corpse of their citizens who die outside for befitting burial.

Kwahu people has serious superstitious beliefs. This has really helped to control bad habits in the communities and to some extent, improve the quality of life of the people. The people have a notion that one should not shout on top of one’s voice when mentioning somebody’s name in the night. It is believed that ghosts and other spirits might hear the name and can spiritually manipulate them.The moral lesson is actually to stop people from making noise or cause unnecessary distraction at night.

It is also believed that, one should not sing whiles bathing. It is said that one who fall prey to this act will die. The prime aim was to prevent lather and other chemicals from entering one’s mouth while bathing.

Another superstitious belief among Kwahu people is that one should not sweep at night. Parents say that one will sweep away his / her success. The idea behind this superstitious belief is to protect people from losing their valuable items since, vision or visibility is impaired at night.
Kwahu people are well known in their trading or economic activities. At night they do not sell items like palm oil, charcoal and other products. They usually put pepper and charcoal in the containers in which they put their money after sales to prevent evil spirits from taking some of the money or when somebody buys with evil money it will not affect their own money.

Again, petty Kwahu traders tear small part of the money that one uses to purchase an item. At times they do not immediately add the money to theirs or the money that they have already collected. These things are done to prevent people from “snatching the money that they have used to buy items back.” Some of the superstitious beliefs have also contributed a lot to check the moral values of Kwahu people.

Kwahu people have a calendar for sacred day. For instance, Adae. This is a period for ancestral veneration. At this time prayers (libation) are offered to appease the ancestors, the gods and other spirits of the land and the people as well. People come together to seek favour from the gods and ancestors. The chief priest and his people offer food, meat and drinks for the spirits of the land every 42nd day.

The days found on the Kwahu calendar are: Fɔdwoɔ, Efidamu, Benadapa, Awukudae, Ayawadae, Fida, Fofie, Benada Kwabena, Memenda Dapaa and Akwasidae.

Kwahus have selected few of these days from the Akan calendar. Since Kwahus are noted to be hard-work and are business oriented people, they do not want obstructions to affect their business activities.

During Adae Afahye, the chief, elders and the public put on white and colourful kente clothing which is a product of textile. They do not wear mourning cloths. It is believed that the past chiefs are not dead but rather gone to the village and are using this great opportunity to wake them up from their sleeping place. Some of the clothing they wear during such occasions have names like Obo nkwatia, Aso bayerɛ, dɔtɔ, yede nam n’ayi nam, dua koro gye mframa ebu
Ornaments such as earrings, rings bracelet, necklaces, etc are worn or possessed because they are thought to be beautiful more than their usefulness. Ornaments are used on the body for various reasons like protection, beautification, sex differentiation, as a decorative measure, rank or status in the society.

Kwahu people have replaced Adae Kɛse especially afahye with Easter (Yesu amanehu) and funeral (ayieyɔ) because of social and financial challenges. They come home to meet friends, relatives and also use that period as an opportunity to rest.

Most Kwahu citizens come home on Thursday the day before Easter Friday to meet with their family. On Friday they go to church and take part in church activities. In the evening they come out to the street to meet friends.
On Saturday the whole community meets with the Chief and elders of the towns in front of the chief’s palace or community centre. They discuss the welfare of the towns. If there is any project the people come together and contribute money towards it. They also organise communal labour to clean the town.

Source:

• https://www.101lasttribes.com/tribes/kwahu.html

• dspace.knust.edu.gh

• Kwekudee-tripdownmemorylane.blogspot.com