An Abridged History of Mafi State by Togbe Kwasinyi Agyeman V, Zzembe Palace, Fiato, Adidome

AN ABRIDGED HISTORY OF MAFI STATE

This is a well-researched contribution to Mafi History from Zzembe Palace Togbe Kwasinyi Agyeman, Adidome, Tovie.

The researched was conducted by Togbe Kwasinyi Agyeman V, Head of Toh Tovie Clan of Mafi on an Abridged History of Mafi State, a superb of the Central Tongu District in the Volta Region, Ghana.

Togbe Kwasinyi Agyeman V researched Ewes and MAFI history. He traveled to old Oyo, Nigeria, Ketu, Abomey ( Agbome), Tado, Notsie, and places where Mafi had its wars examples of which are Datsutagba, Avorvi, Adzokpe, Agortime, Ayimagonu and proceeded to where Aziewas (Denkyiras) of MAFI came from.

According to Togbe Kwasinyi Agyeman V, the purpose for pasting this Abridged History on this platform is to provide information for those who do not have any access to historical information on Mafi.

He noted that, intensive and extensive researches have been carried out on the culture, traditions, games, religions; in fact, every aspect of Mafi life including the detailed history of Mafi. These would be published later by a Committee.

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INTRODUCTION

MAFI STATE

1.1.1 LOCATION: Mafi State is an Ewe community located in the Central Tongu District of the Volta Region. Its district capital is Adidome which is about 135 kilometers from Accra and 61 kilometers from Ho, the Volta Regional capital. Mafi as a traditional area is situated within the tropical latitudes of N5o 0’ 47’’ to N6o0’ 0’’ and longitudes E0o 0’5’’ to Eo4’5’’ with a total land area of about 1,460 square kilometers, covering almost seven percent of the land area of the Volta Region of Ghana. It is within the Tropical Savannah grassland zone lying east and west of the Lower Volta
River which is normally called Amuga. The Mafi people speak Tongu dialect of the Ewe language. The traditional capital of Mafi is Dugame.

1.1.2 POPULATION: According to 2021 Housing and Population Census, Mafi, which has about 241 towns and villages totaling approximately 70,000 people, has an enviable history, fascinating and interesting culture, tradition and entertaining games.

1.1.3 ACCESSIBILITY: It is accessible, linked to the national capital, Accra, by first class road, although, there are other second class and feeder roads. These road networks connect Mafi to other parts of the country and beyond.

1.1.4 CLIMATE, VEGETATION AND NATURAL RESOURCES: Mafiis tropical with its climatic condition being greatly influenced by South West Monsoon from South Atlantic and dry harmattan winds from the Sahara. The minimum temperature is 22o C and the maximum is 27oC whiles humidity is 80%. The minimum elevation of Mafi land is close to sea level and the maximum is about 18 meters above sea level.

Additionally, there are a few inselbergs made mostly of granite streams such as Aklakpa, Alabo and Tordze. The largest waterbody is the Volta River. Again, different types of soil found in Mafi include alluvial deposits, clay and sandy loam. Clay is abundant in Adidome. Mafi also has granite rocks, fine aggregates in heaps of hills at Avakpedome, Tsawla, Kpedzeglo, Asiekpe, Mankukope, Nukportoe, Kumase, etc.

Further, the land is predominantly savannah with turf grasses,giant and elephant grasses, thorn bushes, dotted with various trees such as baobab, borassus (palmyra palm), palm, silk cotton, acacia, azadirachta indica (neem tree), etc.
Although aquatic weeds which developed in the lower Volta as a result of the construction of dams on the Volta are economic nuisance, they can be used for the manufacture of organic fertilizers which are suitable for vegetable cultivation.

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1.2 ORIGIN AND INTERPRETATION OF SOME NAMES/TERMS

a. The name, Eυe (Ewe) Westerman and Bryan (1952) are of the view that the Ewes belong to a Kwa sub-group of the Niger-Congo language family. Manoukian (1952) believes the name, Ewes, had been an umbrella word used in Ketu to describe children of Adja. Kpoyizoun (1979) opines the name or description, Ewe originated from the tactical movements of a group of immigrants during their migration from Notsie. According to Kpoyizoun (1979), Afotse, the lead-hunter, advised the immigrants to walk or move in pairs (eve, eve) when leaving Tado between 1580 and 1600. This had been the movement strategy of the Ewes throughout their migration. As a result, they became known as Eveawo, adulterated as Eυeawo (Eweawo).

Finally, the derivation of the word, Ewes, was believed to be the description of the people who always settled in the lowlands (Eυemetↄwo or Eυemeawo) in the process of their migration.

b. Tongu (Tↄηu Eυe) Tongu literally means along the river. It refers to the group of Ewe speaking people who have the flair for living along rivers or water bodies. Currently, they are settled at the opposite sides of the Lower Volta River.

c. Mafi – The name Mafi was not acquired by the people from Notsie. The Mafi people were not called Mafis as at the time they were in Notsie. They were simply referred to as Dogboawo, later, Kpordoaveawo; then, finally, Mafiawo. There are three derivations: The first was Mefia, (I got burnt, we are burnt) which was later adulterated as Mafi. Mefia was used to refer to the people whose houses often got burnt. During their historic migration, while they settled temporarily at places during harmattan seasons, their thatch houses would get burnt. While they relocated, they were referred to as “mefia” people.

The second school of opinion is that the word Mafi is a simplified form of the verb phrase, “Maleafiyawo”, (ekema miema le afisia; then, we separated here). This opinion is connected with the time Anlo and Mafi leaders were compelled to part company. Whiles Anlo leader proclaimed he was too tired and could not advance, (nye ya meηlↄ; as for me am tired, I cannot go further); the Mafi leader said in response, “Then we separate here”, (Ekema míema le afiya -Maleafiyawo). The third version holds that when the leader of the Mafis (before then called Dogboawo) arrived at Kpordoave, he heaved a sigh of relieve and said manly, “I am here”. (Mele ‘fii). If Agorkoli, dares, he should follow me. (Ne Agorkoli ateηui koa, neva). So, they became known as, Mele fi people.

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1.3 ORIGIN AND MEANING OF THE NAMES OF THE CLANS OF MAFI

a. TORFI
This name emanated from the ancient customary practice observed by this group of Mafi-Ewes. When a baby was born, he or she was immersed in a pond or river. Then it was removed immediately. This empowered the child spiritually over drowning in any water body. The rite gave the identity name of the clan, Torfi. ‘Tↄ’ means water as ‘fii’ is the onomatopoea, the mimicking sound of immersion. Torfi has four sub-divisions namely Asrogboe, Avieto, Bagbe and Kekpo. These names were not names from Notsie. They originated from their initial settlements at Kpodoave (later, Dugame).

(i) Asrogboe are a group of Torfis who pitched camp at a place where some particular edible fruit trees called ‘asrↄti’were many which they did eat. The group became known as Asrogboeawo.

(ii) Avieto are a group of Torfis who pitched camp near a forest to listen into it with regards to the wild animals which lived in the forest. In their words, ‘miavieto ᶑe avea ηu. They were therefore called Avietoawo.

(iii) Bagbe are a group of Torfis who pitched camp at a place where there was abundance of a particular grass covered with alluvial soil, ‘ba gbe.’ The group resident there were identified as Bagbeawo.

(iv) Kekpo are a group of Torfis who pitched camp on top a higher land which was a dune (kekpo). They were
therefore identified as Kekpoawo.

b. GBORTA

The name, Gborta, according to Gborta leaders, is made up of two Ewe nouns: Gbor/Gbↄ meaning town; and Ta meaning head. Thus, Gborta means Head of Town. Another version describes them as people who watch over the Mafi towns for their security. Dialectically, ‘Gborta seems to be Eυedome in origin since Mafi or Tongu would say Duta. This origin also explains the name of the town, Avakpedome which Tongu dialect would say Avakpegorme. Militarily, the Gbortas are ‘gbediewo’. They are left wing fighters. They are at the front in the event of war and give directions.

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Gborta has three sub-divisions:

(i) Ʋuvieto (ii) Yibɔ (iii) Dza

According to Gborta leaders, Togbe Bometsule had three boys whose marriage gave birth to the sub-divisional names. One of the boys married a dark coloured woman, Maa Yibɔ, hence the generation called Gborta Yibɔwo. The second man married a fair coloured woman, hence called Maa Dza. The generation became known as Gborta Dzawo. The third man married within the family, hence referred to as Gborta Ʋuvietoawo.

Further derivation of the origin of the names of Gborta sub-clans from Gborta-Yibɔ leaders, mentioned that Togbe Bome, the ancestor of Gborta begot three children- Atsu, Tse and Doe. Atsu was slim and dark in complexion. Due to his complexion, his generation became known as Gborta- Yibɔ. Tse had red-like hair, thus giving name to his generation as Gborta–dza. They were generations of twins. The third sub clan according to this source also from Gborta, stated that the origin of the name came from migration; a family which left their home to join others; hence referred to as Gborta Ʋuvato.

c. AKORTO

The name Akorto is derived from the Ewe expression, ‘ekↄto’ meaning ‘wrestlers’ family or clan.’ They earned this name from Notsie. A clan which used to take part in wrestlingcompetition and always came victorious. They were  called ‘Kↄtorwo’ adulterated as Akortoawo. Akorto clan has two sub- divisions namely Afegame and Afevieme.

d. FOTO

The ancestor of Foto was called Togbe FOE. The generations of Foe, therefore, became known as Foe-to or Foetowo,
adultrated as Foto. Foto has two sub-divisions- Afegame and Afevieme.

e. GEVIE

The ancestor of Gevie was called Togbe GE. His generations became known as ‘Geviawo’ and now corrupted as ‘Geviewo’. Another version of this clan suggested that they were part of the Gas who fled Accra plain wars and settled in Mafi. The Gevie Clan has its sub-divisions called “Houses.’’

f. AKLORBOR

According to Mafi Aklorbor leaders, the name, Aklorbor, was coined during their settlement. Adela Akiti, their leader, had a huge tree at his house and its fruits were fed on by certain birds called, in Mafi dialect, ‘Aklↄbↄe.’ or Aklorboe. The tree was called Aklorboe tree. It was not only the birds which enjoyed the fruits but also those who settled there. They called them Aklↄbↄewo. The name was thought of as if they were Krobos from Kroboland hence called them as such. Aklorboe, therefore, was adulterated as Aklorbor. A second derivation suggested that they part of Krobos who joined Mafi during their settlement. Aklorbor Clan has its sub-divisions called ‘Houses.”

g. AZIEWA

There are three versions:

(i) ‘Aziewↄ’ (Ahiawↄ): Bretu, a Denkyira man impregnated his ‘wↄkevitsↄla’ (Dzorgbela’s daughter) and gave birth
to a son called Ablibe. So, the people said they never knew the wↄkevi she used to carry was ‘aziewↄ’ (ahiawↄ). The children became Aziewↄlawo.

(ii) ‘Aziewↄla’ (Ahiawↄla) The perception that the Denkyiras like girl/ladies (they are womanizers).

(iii) Eziewòa, èva from the Akan, ‘ehiawo, woaba’ (Ehïawòa, èva): A woman was given in marriage to Ablibe, a Denkyira man. The parents refused to allow their daughter on grounds that Ablibe was uncircumcised. However, a time came and the woman’s parents were owing somebody, and they needed money to pay the debt. So they decided to agree to the proposal. In the words of Ablibe’s parents, ‘Eziewòa, èva.’ Aziewa has its sub-divisions identified as Houses and Families.

h. TOH/TOVIE

The name Toh/Tovie was coined from descendants of Toh. Toh in Ewe represents Buffalo used as a totem. Toh/ Tovie as its sub-divisions as Principal Families. They are Aves by origin whose ancestors settled at Avetown close to the Volta River. The place they used to fetch water was called Avetorkor.

UNIT 2: MIGRATION

2.1 ORIGIN (FROM NIGER DELTA TO NOTSIE)

Dotse (2011) stated, archaeological evidence and oral tradition had it that the Ewes (including the Mafis) were dispersed Negroes who migrated and settled at the delta of the Nile River near Egypt under their leader, Gu (Gunu). According to Ketu leaders, the leadership of high-handedness, wickedness and injustices of Emperors and Kings, too frequent warfare, slavery, panyarring and human sacrifices were the causes of the decisions by all races to vacate fertile and rich lands to look for other places of peace and comfort. The then Regent of Tado, Adjatonevakpor (2015) explained that the Adza or Ewes left Adzatome in the company of other African tribes like the Bantu, Zulu, Hausa, Moshi, Wangara and Mandigo. According to this source, the people who are now called Ewes settled at a place called Gosime where they became producers of gourd and calabash, chiefly used in ancient days as plates and water containers.

2.2 EWES IN SUDAN

After a long time, due to cultural differences and difficulties coupled with racial segregation, the Ewes left again under their second leader, Mi, into Sudan. In Khartoum, some Ewes took advantage of the existence of schools to become educated and great farmers. The Ewes found it difficult to withstand the Arabian invasion during which some were captured and sold into India to work at the courts of their Kings and Queens, hence their departure again.

2.3 EWES IN NIGER DELTA AND BENUE

Their route moved south-westwards into the Niger Region under the leadership of Sasu. This, according to Dotse (2011) was around 1200. They later moved to Benue where the city of Lokoja in Nigeria stands today. They contributed to the rise and fall of old Ghana Empire and later old Mali Empire. The most powerful and fearsome king at the time was Mari Dzata, believed to be an Ewe name, ‘Ameɖi dzata.’

2.4 EWES IN OLD OYO

As a result of imperial expansion, the Ewes, according to Cornevin (1912), had to be on the move again, finding themselves in old Oyo, Nigeria. Few of them went to Ile Ife. There are still some Ewes in Nigeria until this day. Owing to harsh circumstances, conflicts, wars and threats of dangerous animals, most especially the collapse of Oyo Empire, they decided to move to Ketu, currently in Benin but a Yoruba town, founded in 1400. Those in Ile Ife also joined them.

2.5 EWES IN KETU

According to Ahiable (1970), this was a period Ketu witnessed an influx of immigrants who built settlements and remained there for a very long time learning the art and practice of divination which they abandoned in Babylon. Oyo and Ketu had been places they settled longer and always remember such places. Chapman (1945) noted, “Our forefathers looked back to Oyo and Ketu as their principal centers from where they migrated to occupy where they
inherit today”.

2.6 EWES IN TADO AND AGBOME

The Ewes had to leave Ketu for Tado, (some to Agbome) after 50 years settlement because Yorubaland began to expand, a situation which created an atmosphere of insecurity, slave raiding, difficult living conditions and European influence. According to Tado documentary, ‘ChronologueDes MigrationsAja- Tado’, the Ewes (not all) left Tado to Notsie in about 1600′ According to Tado palace source, the last Ewes left Tado to Notsie
in about 1640.

2.7 THE ARRIVAL AND SETTLEMENT OF THE EWES (INCLUDING THE MAFIS) IN NOTSIE

It should be noted that, there were large population of the Ewes who never settled at Tado but Dogbo-Nyigbo, a town between Agbome and Tado. The town (Dogbo-Nyigbo) was believed to be founded by advanced party from Ketu in about 1500. Although under the Notsie King, the town was headed by Amega Wenya. Gradually, most of the Ewes settled in Notsie, which was walled and well-fortified. Notsie was believed to be founded by Togbui Da in about 1500. Some other sources mentioned Do Akli as the founder. When the Ewes arrived in Notsie, the town was ruled by Adela Atogble (Atorble). Dotse(2011) writes, ‘when the Dogbos (Ewes) arrived in Notsie, their host, King Adela Atogble received them well.’ King Atogble was succeeded by King Agor. The second batch of the Ewes arrived in Notsie during his reign.

2.8 THE REIGN OF KING AGOR AKORLI I

King Agor was succeeded by his son Agor Akorli (Agorkorli) in 1660. King Agor Akorli’s early reign was marked as peaceful as observed by a French traveler, Elbee, who visited Notsie in 1669. According to her, ‘The King of this land is powerful and runs it well.’ Nevertheless, in the 1670s, things began to change. According to Ahiable (1970), oral tradition had it that one day, King Agor Akorli’s son, Atsifoza and Sri’s son, Ekpei, were engaged in aquatic spot during which the Dogbo Royal was almost drowned. Sri conspired with Dogbo elders to falsely accuse Atsifoza of drowning their son. They sent word to King Agor Akorli about the supposed death of their son in order to get Agor Akorli’s son killed for alleged murder. Coincidentally, a young man died and word was sent to King Agor Akorli that Sri’s drowned son was dead. After the funeral, the King released his son to be killed under a tough Mosaic
Law practiced by the King. After some months, when Sri was drunk, he publicly boasted, ‘we are children of Adja from Adzatome, the avengers of the living dead.’ The King heard the utterances and read into it. That was the beginning of King Agor Akorli’s retaliation and wickedness towards the Dogbos (Ewes). His despotic reign was spoken of from the rising to the setting of the sun. There were records of various dangerous and laborious task from the King to be executed by the Ewes; sometimes using their hands and feet to mix clay with glass, nail and thorn to be used as concrete for the walls. It was reported that during the mixing process, the Ewe laborers would bleed profusely from their hands and feet. They often said, ‘Ame makumaku ƒe ʋↄnudↄdrↄ’ referring to the living dead person to the retaliation of King Agor Akorli.

In one development, King Agor Akorli ordered all Dogbo elders to be executed. The reason was to deny the Ewes of wisdom, experience and expert advice from old men. Again, he asked them to mold rope out of mud. According to
Wiegrabe (1906) and Dotse (2011), the Ewe leaders, upon consultation, with Togbui Tegli (Mafi oral history attributed this to Togbe Bometsule), who was hidden by his son Kelemu, requested the King to show them a similar rope or sample of the rope he was referring to, so that they could make a similar one- “Kaxoxoa nu wogbea yeyea ᶑo.”

The request provoked King Agor Akorli. He became harsher and ruled with iron hands. The Ewe leaders deduced means of leaving Notsie including women pouring water on a particular point of the wall in order to make it wet and collapse. One night, in the pretext of celebrating a festival which lasted deep into the night, all the Ewes, including the Mafis, left Notsie. Tatar (1973) wrote, “Along with the need for more land and food, malcontents inspired by the tyrannical rule of Agor Akorli in the 17th Century, instigated another general movement West and Southwards. The group that migrated are those that make up the Ewe tribe today.”

2.9 DEPARTURE FROM NOTSIE

The Ewes (Dogboawo) including the Mafis left Notsie between 1680 and 1700. When they left Notsie, they went to a place called Gafe, then, some moved to Tsekpor. Later, they were driven away by vicissitude of war from neighbouring towns. Route: From Notsie, through Gafe, the Ewes including the present day Mafis, broke into three groups. One group went to Tsekpor but was later driven away as a result of vicissitude of war from Benin (Dahome). They regrouped with some others who are currently the Adaklus and an Anlo group led by Sri I (Kponoe) took Kpalime route through Agu. A second group led by Amega Wenya took a route along the sea. Then the third group currently referred to as Eυedome people took a separate route.

2.10 JOURNEY OF MAFIS TO THEIR PRESENT SETTLEMENTS

The people currently referred to as Mafi include the following clans: Torfi, Gborta, Akorto, Foto, Gevie, Aziewa, Aklorbor and Toh/Tovie. It is important to note that:

a. Out of the eight, most of the first five travelled together. However, at their various initial settlements, some arrived
before others.

b. Out of the eight, only seven settled at their initial settlements at Kpordoave, later known as Dugame. This seven-foldness hence gave them the earlier description of Mafi Kpↄnuadre, meaning seven homes.

c. The Mafi Aklorbors and Aziewas (from Denkyira) joined Mafi later.

d. Toh/Tovie was originally not part of Mafi. They are Aveawo by origin and tradition. Although, the Toh/Tovie never settled at the over bank or Kpordoave/ Dugame, a Tovie family settled at Kpordoave. This family was added to Foto Clan because he was of no political importance, since the main clan settled at the other side of the river. They were the last clan to join through covenant (Dzonyinyi) on the eve of Adidome- Ada war in 1865/66.

2.11 LEADSERSHIP

The leadership of Mafi migration from Notsie to their present settlements has been somewhat controversial. Two major stories or versions emerge in this regard. We can refer to them simply as Kofi Akpo version and Bometsule version. Looking through the National Archives [Public Records and Archives Administration Department (PRAAD)], it is difficult to get any information on Togbe Bometsule as far as Mafi records are concerned. Nevertheless, oral tradition has largely provided some account on him.

2.11 BOMETSULE VERSION

Togbe Assem III, the Paramount Chief of Mafi Traditional Area (1945-1995), in his narration in an interview, (recorded in Agyeman Badu Committee of Inquiry (Volta Region), proceedings, 73rd sitting Friday, 20th September, 1974) stated that:

(i) Togbe Bome Atsule (Bometsule) was the leader of Mafi migration from Old Oyo in Nigeria, through Ketu to
Notsie.

(ii) Togbe Bometsule was the leader of all Mafi while they settled in Notsie, specifically.

(iii) Togbe Bometsule moved together with an elder, Togbe Klokpataku.

(iv) Togbe Bometsule led the Mafis to their initial settlement at Kpordoave (now Mafi Dugame).

(v) They moved with his ancestral Asafohene stool which belongs to the Gborta Clan.

(vi) Togbe Bometsule also had a war fetish called Avakpe; another fetish by name Korlie.

(vii) Togbe Bometsule gave his Asafohene Stool to his cousin, Togbe Amela.

(viii)All along, Togbe Bometsule moved with five clans namely Gborta, Akorto, Torfi, Foto and Gevie.

(ix) When they left Notsie, their first stop was Honuta.

(x) Other places they settled on their way include Hlefi.

(xi) They resumed their journey until they arrived at Nyivunu.

(xii) Through Nyivunu, they crossed to the island referred to as Kpordoave.

(xiii) The lead hunter was from Gborta called Anya Foe (Anyafoe).

(xiv) After their arrival, they were joined by other people such as Aziewa from Denkyira, the Krobos and the
Toawo. According to Togbe Assem III, Togbe Bometsule had been the sole leader who led all the five clans of Mafi from Old Oyo through Ketu and Notsie to their initial settlements.

It is important to note that, according to historical record, the Ewes including the Mafis settled in Ketu for over fifty years when they left Old Oyo. Again, when the Ewes left Ketu, some went to Agbome (Abomey) and others went to Tado before arriving in Notsie. The Ewes including the Mafis arrived in Notsie in the early part of 1600 (17th century). Their departure was between 1680 and 1700. Taking, the number of years travelled by the Ewes from Old Oyo, settlement in Ketu for a number of years before departure; then a number of years for travelling and settlements in Agbome, Tado and Notsie, it is unclear whether it was the same Togbe Bometsule who was alive and continued to be the leader of Mafi.

Nevertheless, the story of Togbe Bometsule’s leadership continued to be
mentioned among a section of the Mafis. According to Gborta Clan source, Togbe Bometsule migrated from Notsie Kpedome, leading the Mafi people. Having sojourned for some years from Tsekpor, he continued his Exodus until he arrived at his present settlement. The first settlement Togbe Bometsule and his people made in the present day Mafi was a strip of protected land in-between the two big Avakpe fetish rocks near Avakpedome. Later, through Adela Anyafoe, they crossed to establish another settlement called Kpordoave, crossing the river from a place called Avetorkor.

Their settlement at Kpordoave was called Aguwakpoe. Throughout the exodus, it was Togbe Bometsule’s daughter, Amewuame who carried Bumetsule’s Stool. Togbe Bometsule was so impressed about the courage of his daughter that he proposed his royal stool should be given to her to ascend after his death. Mama Amewuame married a Torfi man and gave birth to a son. She named him Agbekpo after the death of Bometsule. Since Amewuame was a woman, her brother, Akoetiable was enstooled the next King of Mafi. By the time he died, Agbekpo was of age and ascended the throne of Bometsule stool.

Similarly, according to some Gborta Yibↄe leaders, the great grandfather of Gbortas, Togbe Bome, begot three children namely Atsu, Tse and Do. Atsu, who was called Bome Atsule or Bometsule also had five children: Anya, Awudza, Amewuame and Ʋetↄ (Akpla). Bometsule had a war fetish called Aυakpe. The leaders emphasized that before the Gbortas left Tsekpor, their great-grandfathers such as Bome, Bometsule, Tse, and Doe died. They maintained that Bometsule’s son, Anya, was the man who led the Gbortas out of Tsekpor (not Bometsule himself), carrying with him the fetish Avakpe whilst Amewuame carried the ancestral Bometsule Stool. Anya Foe, eldest son of Anya was the great lead- hunter until they arrived at a place in Togo called Asorme.

At Asorme, another group of Ewes joined the original Gbortas. That group became part of the Gbortas today. On their way while at Tsame, the Mafis and Anlo parted company. That was when and where the name Mafi originated, ‘’then we separate here’’ (ekema, miema le afisia). On arrival at their initial settlements, Tse’s generation, the Gborta Dza, took up the leadership of Avakpe fetish. Awudza also released the Bometsule Stool to Amewuame to become the property of her children; while the children of Ʋetↄ (Akpla) take up Chief linguist position.

With this information from a sub-division of Gborta, the doubt whether Togbe Bometsule could be the same man leading the Mafis or Gbortas form Old Oyo to their initial settlement at Kpordoave is clarified. Probably, Bometsule himself died yet his son bearing his surname as Bometsule Anya led the Gbortas and
Mafis.

NOTE: It is difficult to get any information on Togbe Bometsule from the Ghana National Archives. While looking for the History of the Mafi people from the National Archives, all the information retrieved from Mafi (Mlefi) Native affairs and archive information from Mafis neighbours such as Ada, Anlo, Adaklu and Fievie point to one
ancestor Kofi Akpo as the man who led the Mafi people from Tsekpor to their initial settlement.

2. 12 KOFI AKPO VERSION

This version on the other hand has been obtained largely from both Oral Tradition as well as National Archives records. Apart from Oral Tradition, the references at the end of this version provide its support. According to this version, the Mafi people are descendants of the Ewe speaking body of immigrants, who, through the vicissitudes of war, were driven from Tsekpor, (Togo). These immigrants were led by Kofi Akpo of the Torfi Tribe, taking with him, their Stool, called Akpo. The Mafi document which corroborated with the Ada records stated that the Mafi immigrants under the leadership of Akpo from the Torfi tribe, taking with him his Stool called Akpo, finally found their way to Avetorkor, a place now called Adidome. During a month’s period of waiting at Avetorkor, the island called Kpordoave was prospected. No one was then occupying or settling on the island before Togbe Akpo and his people crossed to take possession of it.

While in residence under Akpo, a Mafi hunter, Akiti came in contact with a hunter of Ada who were then in Okonyoloku. Friendly relations were established and the two parties, the Mafis and Ada entered into a compact to assist each other in times of trouble.

Again, Adaklu Native affairs record put it this way, that leaders of Mafi, Daklu, Anlo and Agu moved in one convoy during migration from Notsie. When the immigrants arrived at Agu mountain, one of the leaders, Foli, also called Feli, decided to settle there. That settlement became known as Agu Nyogbo and Togbe Foli became their ancestor. The other three leaders left him. On reaching a place close to a mountain now called Adaklu mountain, Foli Kuma, also known as Felitse, decided to settle there. He became the ancestor of Daklus. The other brothers assisted him and his people to build some houses for him and left him. That place became known as Abuadi. The remaining two leaders of Mafi and Anlo and their people continued their journey. Kofi Akpo and his people arrived at Avetorkor, remained there for a month. During that time, the land on the island on the right bank was prospected by his hunters. The immigrants then crossed to the island which became an ancient home for the Mafi people. Kofi Akpo became the ancestor of Torfi as well as all Mafis.

Additionally, an Anlo archive information believed to have been recorded three generations before Togbi Sri II, stated that Togbe Sri I and his brothers Felli (Foli), Felitse (Foli kuma) and Kofi Akpo travelled together during migration from Notsie. It continued, that when they arrived at a place, Felli declined to continue. He founded the place now called Agu- Nyogbo. Felitse settled at Abuadi and became the ancestor of the Adaklus.

According to this record, Kofi Akpo and his people proceeded further westward from Abuadi, until they reached a place among baobab trees (the place now called Adidome). They crossed the river and settled on the mound on the opposite bank, where no one had ever settled. The site from which the crossing was done is known as Avetorkor. Increase in Kofi’s offspring, repeated interference of flood and wars waged on them by nearby or neighbouring inhabitants forced them to move in large numbers back to the northern bank. Both banks became populated by the descendants of Kofi and others who later joined them. The original home was later known as Dugame. Later, sections of the Mafis are said to have left and moved further westward and climbed the Akwapim range. They halted and built for themselves a town called Mamfe.

According to this version, in the National Archives, Adm.44/5/1, the following were rulers of Mafi (years or period of reign from another source.)

a. Togbe Akpo: Chief and Leader of the original Mafi Immigrants : 1690
b. Togbe Assem I (Akpongbo): Enstooled: 1760-1815
c. Togbe Atali : Acted : 1815-1830
d. Togbe Tsidinyi: Acted :1830-1875
e. Togbe Godzo: Acted :1875-1878
f. Togbe Adanya: Acted :1878-1894
g. Togbe Assem II (Nyamedor): Enstooled in1894
h. Togbe Assem III (Adanudoawovor) Enstooled 1945-1995

REFERENCES

Ada Native Affairs Record Adm.44/5/1; Adaklu Native Affairs Adm.39/1/254; Anlo State File No. 55 N/1943; Adm.
39/9/0060; Fievie Native Affairs Adm.11/1210, 325/75-76; Mafi Native Affairs: History of Mafi/Mlefi; Some other literatures by Dotse (2011), Amenumey (1986) and Mamattah (1970).

Note: Although National Archive never mentioned Togbe Agbekpo as Chief or leader of Mafi, oral tradition from Gborta, Torfi Asrogbe, Torfi Avieto, Torfi Bagbe and Torfi Kekpo, confirmed, that Togbe Agbekpo was a Mafi leader after Akpo in one oral version and Akoetiable in another version.

2.13.1 MAFI’S ARRIVAL AT KPORDOAVE AND SETTLEMENT

The ancestors of Mafi, who once settled in Notsie, then later in Tsekpor arrived in their initial settlement. Tsekpor is not a surburb of Notsie as it was stated in some oral narratives; it is a town or city 89 kilometres from Notsie and about 60 kilometres from Lome. Some oral history put the arrival of the Mafis at Kpordoave in the 14th and 15th centuries – (1300s and 1400s). Such dates are unacceptable for the following reasons:

(i) According to the King of Ketu, His Majesty Alaro Alade Ife XXXXX, Ketu was founded in about 1400.

(ii) King Agor Akorli under whose reign the Ewes escaped from Notsie came to power in the second half of 17th century, 1660. Therefore, if the Ewes left Notsie in the late 17th century (between 1680 and 1700), their arrival at Kpordoave should be around 1700. No doubt, Tartar (1973) put that date in the late 17th century.

2.13.2 AKLORBOR

According to Aklorbor leaders, their leader in the migration was Adela Akiti. On arrival, they made their settlement at the overbank. Until present, their settlements are still at the overbank. According to some other sources, the Mafi Aklorbor did not come with the Mafis but their origin could be traced to the Krobos. According to the source, their origin could be related to Adela Anya Foe, Adela Hotsu and Agbenyawu. Nethertheless, the current Dove leaders deny Krobo history relating to Anya foe, Hotsu and Agbenyawu.

2.13.3 TOH/TOVIE

The Toh /Tovies are originally not Mafis. They belong to Ave origin. During their migration, they were led by their leader, Doe Kpoku until they joined their main group at Avetorkor.

2.13.4 THE AZIEWA

The Aziewas are a group of Denkyiras who joined Mafi people in the middle part of 18th century. Historically, the State of Denkyira was formerly known as Agona State founded in 1500. The State was renamed Denkyira in 1620. The Denkyira State was overlord to Asanteman. However, in 1701, Denkyira was defeated by Asanteman in Feyiase war and became part of Ashanti Kingdom. When the researcher visited Denkyira Traditional Council in 2015, the leadership stated, ‘’the cruelty of Ntim Gyakari (1695-1701) led to the Feyiase war. The defeat made most of the Denkyiras left their original homes spreading in different places in Ghana. Some found themselves in the Central Region and built settlements called Enyan Denkyira.”

Until their arrival on Mafi soil, the Denkyiras were involved in series of ware-fare including the tribal war between the Gas and the Akwamus in 1733. They then settled in Ada for some few years before finding their way to Kpordoave in the latter part of 1700s (18th century), between 1750 and 1760. Their mission in Tongu was not for war purposes but basically for trade. Since the Aziewa never had fetish, they pleaded with Mafi leaders to grant them a safe and peaceful place; hence Akramador land was allocated for them. The name Akramador was coined from the Akan statement, mi kra ᶑa ha; meaning my soul likes here or my soul is comfortable here.

The Denkyiras found in Mafi, now known as Aziewas, are from Enyan-Denkyira. This was confirmed by the Paramount Chief of Enyan- Denkyira, OsabarimaOtsibu VI. They have their chieftaincy system just as we have it in Mafi. The Mankrado of Enyan-Denkyira is next in seniority to the Paramount Chief. The key figures in Aziewas arrival on Mafi soil include Bretu or Bretuo (referred to by some as Prentua), Awuku Kyerakwa and Asunda (Asorda).

2.13.4.1 ROLE AND CONTRIBUTION OF AZIEWA CLAN TO MAFI

Before the arrival of the Denkyiras, according to oral tradition, the original Mafi people ran leadership and priesthood form of traditional governance although they had black Stools. They only perform traditional rites to those black stools. In those days, our ancestors placed more emphasis on fetish stools than black stools since it yielded them more income or revenue.

The arrival of the Denkyiras made Mafis to attach great importance to black stools, enstool someone on it to become a king or chief. The Denkyiras initiated and spearheaded the rites of enstoolment, the way the Chief should dress before going out and how to walk during ocassions. This role became one of the Chief roles of Aziewa led by the Mankrado of Mafi.

2.13.4.2 LEADERSHIP OF AZIEWA:

The Aziewa Clan of Mafi has a leader. According to the Ghana National Archives (Adm. 44/5/1), the Mankrado is elected from only Aziewa Clan; and whoever is elected as the Mankrado becomes the Head of Aziewa Clan. The leadership of Mafi led by the Fiaga made the Mankrado the overall Kingmaker of Mafi Traditional Area. With this role, for any family or clan to enstool a chief, the kingmakers of that clan should inform the Mankrado about their plans. The Mankrado would then send his delegates to inspect the Stool and investigate issues around it before giving greenlight for the enstoolment or installation. After the installation, the Kingmakers, would introduce the new Chief to the Mankrado who in a different date introduce same to the Paramount Chief of Mafi Traditional Area in the presence of Mafi Three-Military Wing Leaders, Clan Head Chiefs, Stakeholders and People of Mafi. Further, it is the role of the Mankrado to inspect the dressing of the Paramount Chief before he goes out in public. When the chieftaincy institution started in Mafi, the naming of some stools was also influenced by the Aziewa leadership led by Togbe Awuku Kyerakwa.

UNIT 3: TRADITIONAL MILITARY STRUCTURE

3.1 THE THREE MILITARY WINGS (MAFI AƲANUTϽWO)

Manoukian (1952) writes, ‘’all able bodied men were eligible for military service… the men of each village formed a company under the command of the avafia (military commander.) In Mafi, the disposition of traditional military forces were influenced by the presence of the Denkyiras. The Right Wing which is the bulk of the military force is further divided into three. These include: Left, Middle and Right. According to Togbe Assem III, Paramount Chief Mafi (1945-95) noted in Agyeman Badu Committee Proceedings, 73rdsitting, 1974, the left is taken by Foto and Toh/Tovi; the Middle by Aziewa and Gevie; the Right by Akorto and Aklorbor, The eight clans or divisions of Mafi have been further grouped militarily into three. These include

a. Gborta – Left Wing- also called Gbediewo

b. Domeawo – Right Wing. Not middle wing as the name suggests. They are the trench fighters. That has been the
military tactics of Mafi Traditional Military. They always did trenches and ambush their enemies. Sometimes, they lay ambush in valleys.

c. Torfi – Rear Battalion: They protect the paramount chief. Gborta play the role of the direction of the war while the Torfi play the role of Rear guard. The Real Guard protect the Paramount Chief,

3.2 SIGNIFICANCE OF MAFI TRADITIONAL MILITARY WINGS

Under Mafi tradition, the three military wing leaders have a leader referred to as Mafi Captain, coming from Gborta. A National Archive document, MFA 4/1 Pages 336-337 dated 4th September, 1886 indicated that Togbe Kwa Dade was the captain of Mafi Traditional Military. In the traditional context, Kwa Dade’s names appeared in most of the Asafo songs in recognition of his bravery. Since the institution of Hogbetsotso Festival as far back as 1953 until 1995, following the demise of the Togbe Assem III, Paramount Chief of Mafi Traditional Area, the leader of the three military war wings of Mafi, Togbe Kwa Dade receives gun powder from the Manklalo of Mafi Traditional Area; then distributes to the three traditional military leaders. After the ceremony, Togbe Kwa Dade is carried on guns from Torkor to the durbar ground in a colourful military scene.

3.3 MAFI ORIGINAL APPELLATIONS

Mafi Kutupↄ Dubabaa dzi vi aυa lↄ
Atiglama be yeᶑe agba le ame ta
Du nↄme mase emenya o
Ele tↄme kpↄ nu le gota
Ele gota kpↄ nu le tↄme
Mafi Kutupↄ

a. ‘Kutupↄ’ is an adulterated Akan word, ‘nkontoponi’ which literally means deceptive and unreliable. The origin of this word was that it was used to describe Mafi’s conduct towards the Adas and Akwapims during their wars. Before Adidome- Ada war, the Adas were the first to approach Mafi leaders to join their forces against the Anlos. Later, the Anlos also approached the Mafis to join their forces to fight the Adas and their allied forces. The Mafis, although accepted the gun powder from Adas decided to join the Anlos. Again, Mafi joined forces with Anlos to support Ashantis yet later turned against them. As a result, Mafi was branded as liars, traitors (although for a good cause). Mafi herself adopted the word for use as an irony and an accolade

b. ‘Dubabaa (wo) is an Ada expression which means ‘a lot of’. The statement explains, ‘Children of many have been destroyed by war’. A boastful way of expressing their conquest of cities, towns and people.

3. 4. LATTER ADDITIONS TO MAFI APPELLATIONS

Mele eme wowↄe o
Ebe yeanↄ eme aᶑui
Milee milee ama wolene na
Avutↄ masemase fe avu melea la o
Ablasu wokpo, abↄ le ηuwo, dↄ le wowum
Kesekuku abodzra mele eηu o
Ade medzea kese wodzeasi o
Kese la, ƒu lae
Ʋua do bala, zↄzↄ gloe
Mafi tsri kutupoↄ

3.5 THE GREATEST OATHS OF MAFI

a. Mekpↄ/meta Adidome tↄkↄ (I saw/swear by Adidome
Torkor)

b. Mekpↄ/meta Avↄvi (I saw/swear by Avorvi)

c. Mekpↄ/meta Datsutagba (I saw/swear by Datsutagba)

d. Mekpↄ/meta Tsiᶑinyi fe tↄtsogbe (I saw/swear by the
day Tsidinyi crossed the Volta River)

e. Mekpↄ/meta Katamansu/ Dodowa(I saw/swear by
Katamansu/ Dodowa)

f. Mekpↄ/meta Adzokpe (I saw/swear by Adzokpe)

g. Mekpↄ /meta Kwa Dade fe axafuti ( I saw/ swear Kwa
Dade’s ribs)

h. Mekpↄ/ meta Sↄkↄde (I saw/ swear by Sorkorde)

i. Mekpↄ/meta Agↄtime (I saw/swear by Agortime)

j. Mekpↄ/ meta Ayimagonu (I saw/ swear by Ayimagonu)

k. Mekpↄ/ meta Peki (I saw/swear by Peki)

l. Mekpↄ/ meta Nunube ( I saw/swear by Nunube)

UNIT 4. MAFI HOGBETSOTSO (ASAFOTU) FESTIVAL

4.1 FESTIVALS

There are festivals celebrated in Mafi Traditional Area. The most identifiable ones include Dzawuwu which is Stool
Festival by Clans, Tsiza by the people of Mafi Kumase and Hogbetsotso by the people of Mafi Traditional Area.

4.2 AFENORTO FESTIVAL

According to Togbe Assem III, Paramount Chief of Mafi Traditional Area (1945-95), Mafi’s first festival which used to be celebrated after settlement at Kpordoave was Afenorto festival literally means ‘staying at home.’ It was a week-long celebration full of rituals. The celebration was done to mark taboo days in honour of Mafi fetishes. However, the influence of Christianity and arrival of the Denkyiras changed everything. The Denkyiras never had a fetish. The celebration of all-inclusive festival led to the introduction of Hogbetsotso Festival.

4.3 HOGBETSOTSO FESTIVAL

The names, Hogbetsotso and Asafotu are used interchangeably in Mafi to describe the Annual Hogbetsotso Festival. Historically, Mafi adopted the two terms because she was once divided between Anlos and Adas – Anlo Mafi and Ada Mafi. The Anlos use the term, Hogbetsotso to describe their Festival whereas, Adas use Asafotu. Since Mafi had once been part of the two big Traditional Areas, the two terms are still used by them. The Annual Hogbetsotso of Mafi could be traced back to 1953 where some Mafi leaders and stakeholders saw the need to institute the Festival in Mafi.

Some of those leaders include: Togbewo Kwasinyi Agyeman III of Adidome, Aboetaka from Anfoe, Boatri III, Kwao Adade III, Boapo III, Awusavi Letsa, R.K. Adewu, Kpakpa Doga, Agbodemegbe, Gomelesio Adzormaxe, Moyibor, Paul Adzani, etc. the first Planning Committee Chairman was Togbe Kwasinyi Agyeman III. His secretary was Paul Adzani. The first Hogbetsotso celebrated in 1953 took place at Kpordoave. It was a week’s celebration.

On Monday, all Chiefs, Stoolfathers and citizenry arrived at Mafi Dugame to witness the formal opening of the week-long festival. Chiefs went to pay homage to the great Virgin Forest as a sign of seeking spiritual protection. On Tuesday, Atumpane drums were played to announce the various activities within the week. On the same Tuesday, the people remind themselves of the ancient traditional military journey described as ‘’aυazↄli.’’

On Wednesday, drumming groups were invited to perform in turns. On Thursday, a competition/ regatta was organized from all the eight divisions (clans) of Mafi and prizes given. On Friday, all the commanders from all the divisions went to perform some rituals to commemorate the Ada-Adidome war in 1865.

In the afternoon of Friday, all chiefs, asafo groups and all others converged at the Park arranged for the purpose and walked in procession to Torkor. The procession was led by Togbe Kwa Dade, the Mafi captain, followed by Togbe Awudza Adabla, the commander of the Gborta.

The Mankrado of Mafi Traditional Area earlier presented gun powder to the Mafi Captain of the Traditional Military, Togbe Kwa Dade while asafo songs are being sung. Togbe Kwa Dade in turn distributed the gun powder to the three military wing leaders. At the end of the rituals, Togbe Kwa Dade was carried on the guns to the durbar ground. Saturday was the durbar day.

4.4 SIGNIFICANCE OF HOGBETSOTSO FESTIVAL

a. Commemoration of the exodus and bravery of the rulers and other leaders of Mafi.

b. The durbar forms a significant part of the week-long festival where the chiefs in their regalia display their culture.

c. The festival reminds the Mafi people of their ancestry and rekindles the bond of relationship that existed between them.

d. It fosters unity in the communities and among leaders.

e. It provides atmosphere for cultural entertainment.

f. It lays foundation for community development.

g. It serves as a platform for the youth and encourages them to learn the art of bravery.

READ THE FULL ABRIDGED HISTORY OF MAFI STATE BELOW

SOURCE: Coverghana.com.gh