Chiefs are leaders in our various communities. They are the custodians of our traditional values and cultural heritage.
The important role of the chieftaincy institution in national development dates back to the pre-colonial era when chiefs played very important roles in dispensing justice and administration of communities.
Without our chiefs, grassroots democracy and local governance will be very difficult. It is for this reason that the colonial authorities thought it wise to use the chieftaincy institution as a catalyst for effective administration.
The relevance of the institution in national development cannot be over-emphasized because it complements the efforts of governments in serving the social and cultural needs of the country.
In recognition of this, the NPP administration under President J. A. Kufuor established the Ministry of Chieftaincy and Culture in May, 2006 to preserve, develop and promote our culture.
The chieftaincy institution has helped to resolve disputes in many communities, but, unfortunately, this noble institution had been plagued with a lot of disputes calling into question its relevance in our modern circumstances.
While many people may not agree with this position it must be admitted that such anti-chieftaincy sentiments may have been borne out of the many conflicts, violence and destruction that have beset the institution creating insecurity and retarding development in affected communities.
Issues have also been raised of people who were not of royal lineage influencing kingmakers with wealth in order to ascend to skins and stools. Although these claims may not have available documentary proof, they cannot be dismissed completely.
Some of the disputes have been blamed on the scramble by some elite members of our society for traditional positions thereby igniting controversy. Be that as it may, chieftaincy being a human institution is undoubtedly undergoing changes.
Processes of modernity and globalization have over the period had a toll on the institution. Nonetheless, it has also brought in its wake chiefs who have brought development and peace to their people and dignity to the institution.
Chiefs are enstoolled/eskined with the mandate not only to rule but to also see to the welfare of the whole community and are accountable to their subjects. They also ensure that there is peace.
Peace in some of the areas with chieftaincy problems is just a thin veneer of stability until touched by a finger from an opposing faction.
As I write now, fighting is raging in Bawku between Kusasis and Mamprusis. To save life and property, a twenty-two hour curfew has been imposed on the township. Such situations do not promote development.
The solution to chieftaincy disputes is legitimacy – finding the right person from the right gate for the stool/skin. A chief will then command the total support of the whole community as shown by the people of Matsekope near Ada in the Dangme East District.
Matsekope, which literally means chiefs town, is part of the Kabiawe tsu royal family of Ada and has in fact produced four paramount chiefs – Nene Teila Akrofi Jampo, (1889 – 1905) Nene Adjovu I (1800 – 1826) Nene Adjovu II (1889 – 1905) and Nene Dake II (1927 – 1977) – for the Ada paramountcy.
The town has three accredited royal gates; Akrofi wem, Adjovu wem and Odonkor-Teila wem – in ascending order of seniority.
Formerly their arrangement for installation of a chief was that the eldest member among the three gates automatically became chief with the next eldest in line of succession, but over a period of time the people realised that the system was not fair as the arrangement benefited only the senior gates and so in 1997 they started a process to correct this defect.
Aware of the difficulties associated with chieftaincy issues, a committee was formed and charged to oversee this change process and after a long and arduous task of consultations, education and negotiations, the three gates agreed upon the mode of selection which allowed only descendants of Nene Teilah (founder of Matsekope) to ascend to the throne or become the kingmakers.
The chief is to be selected from the younger generation while the position of kingmakers is held by members of the older generation of descendants of Nene Teilah.
In addition to being a descendant of Nene Teilah, one should have good education and be a person with a proven record of good leadership qualities.
To further strengthen and enrich the chieftaincy, the positions of Naana (Queen mother) and stool secretary were created.
It was, therefore, a happy occasion when on Sunday 27th April, 2008 the people of Matsekope outdoored Nene Ayiku Adjovu I and Naana Adu Akrofi I as their new chief and queen mother respectively, with pomp and pageantry at a colourful ceremony.
For the records, they were the first to be installed under the new system. They have chosen their chief and queen mother in accordance with section 48 of the chieftaincy Act 1971 (Act 370) and appointed a council of elders/kingmakers, a board of advisors made up of intellectuals, professionals and opinion leaders of the royal family; set up a traditional court and a secretariat to provide support to the chieftaincy in its performance.
It has taken the people of Matsekope several years to set up this model chieftaincy which I choose to call the Matsekope Model.
In spite of members of the junior gates not being appointed chiefs, they did not take up arms or create factional violence, instead they came together to successfully choose a good leader for the sake of development of their town.
The new process started in 1997 and has been well documented to serve as a reference point for both the present and future generations of the royal family.
By this example, the people of Matsekope have shown that with commitment, dedication, perseverance, and co-operation communities with chieftaincy disputes can resolve their own problems.
It is hoped that all other communities with chieftaincy disputes would emulate this shinning example which will, in no small way, ensure the total development of the whole country.