The Asiakwa–Barekese Royal Family of the Oyoko Clan, led by the Queen Mother of Asiakwa, has petitioned the Judicial Committee of the Akyem Abuakwa Traditional Council to challenge the legitimacy and enstoolment of Daasebre Twum Ampofo II, known in private life as Edward Boakye Fordjour, as the substantive Chief of Asiakwa.
The petition, filed over a month ago, alleges that Daasebre Twum Ampofo II was not properly nominated by the Queen Mother and does not hail from the recognised royal lineage eligible to occupy the Asiakwa Stool. If established, the petitioners argue, the enstoolment constitutes a serious violation of the Chieftaincy Act, 2008 (Act 759), and Akan customary law.
As at the time of filing this report, the respondent is yet to file a response or enter an appearance before the Judicial Committee, a development the petitioners describe as troubling. Attempts by this news outlet to reach him for comment have so far proved unsuccessful.
The petition marks a major escalation in a long-running dispute over the Asiakwa Stool, also known as the Agyemang Panin Stool, which doubles as the Nifahene stool—the head of the Right-Wing Division of the Akyem Abuakwa State.
Historical Basis of the Claim
According to the petitioners, the Asiakwa Stool traces its origins to the 17th century, when Nana Agyemang Panin and his two sisters—royals of the Oyoko Clan from Asante—migrated to present-day Asiakwa following the Ntim Gyakari War. Historical accounts indicate that the family later forged strong political and marital ties with the Akyem Abuakwa State.
Tradition holds that Nana Abrewa Dokuaa, the Queen Mother and founder of Akyem Abuakwa, married into this lineage, producing sons who later ascended the Okyehene stool, cementing a blood bond between the two royal houses. As a result of this pedigree, the Asiakwa Stool was elevated to lead the Nifa Division of Akyem Abuakwa.
The petitioners further state that the Okyehene traditionally regards the Asiakwahene as his “father,” while the Okyehemaa regards him as her “husband,” signifying the deep historical and spiritual bonds within Okyeman. The Asantehene is also said to recognise the Asiakwahene as an uncle and an obrimpong, affirming the stool’s enduring royal status.
Alleged Breach of Customary Law
Central to the petition is the claim that Daasebre Twum Ampofo II does not belong to the matrilineal Agyemang Panin royal lineage—the only family recognised as eligible to occupy the Asiakwa Stool—and was not nominated, approved, or enstooled by the Queen Mother, as required under Akan customary practice.
The petitioners argue that his enstoolment is therefore a “customary nullity” and devoid of legal and traditional authority.
Wider Implications for Okyeman
Given the role of the Asiakwahene as Nifahene, the petitioners contend that the dispute has implications beyond Asiakwa, potentially affecting the integrity of governance, military leadership, and ritual authority across the entire Nifa Division of the Akyem Abuakwa State.
They argue that continued occupancy of the stool by an allegedly unqualified individual undermines customary governance, compromises sacred rituals, and threatens unity and development within Asiakwa and its surrounding communities.
Reliefs Sought
The Asiakwa–Barekese Royal Family is seeking several declarations from the Judicial Committee, including:
A declaration that the enstoolment of Daasebre Twum Ampofo II is null and void;
An order restraining him from holding himself out as Asiakwahene; and
An injunction barring him from performing any functions associated with the Agyemang Panin Stool and the Nifa Division.
The Judicial Committee of the Akyem Abuakwa Traditional Council has confirmed receipt of the petition and has duly summoned the respondent. As proceedings continue, traditional authorities, the National House of Chiefs, and the wider Akyem Abuakwa community are closely monitoring the case, which is expected to have far-reaching implications for chieftaincy governance and customary law in Okyeman.