Asantehene, Otumfuo Osei Tutu II
The Asantehene is more than just the king of the Ashanti people. He is the curator of the Golden Stool, spiritual leader of the Asante Confederacy (now known and called Asanteman), and one of the most influential traditional leaders in the country. His authority extends far beyond Kumasi and the Ashanti Region, impacting almost every Ghanaian public life.
But where is this coming from? And why is the Asantehene so revered in modern Ghana?
The answer lies in history, specifically in the establishment of the Asante Confederacy, the union of citizens and subjects, and the Golden Stool’s enduring legacy.
Historical Sources of Authority
Nana Osei Tutu I and his priest, Okomfo Anokye, established the Asante Confederacy in the 17th Century by uniting various Akan chiefdoms in the forest area, including Mampong, Juaben, Kokofu, Bekwai, Nsuta, Adansi, and Kumawu, around Kwaman (now Kumasi).
The Golden Stool, which represents the soul of the new nation, descended from the sky. It symbolised not a single chief or clan, but the collective spirit of all Asantes. Through conquest and diplomacy, the Confederacy grew to include Bono, Gonja, Sefwi, Akwamu, Akuapem, Ga, and sections of Ewe.
This resulted in a unique dual system of governance: The Citizens of the Confederacy – thus founding Akan states that voluntarily united; and the Subjects of the Confederacy – that is conquered or annexed territories that acknowledged the Golden Stool.
This arrangement enabled the Asantehene to rule not only as king of one ethnic group, but also as leader of a federation of peoples. Okomfo Anokye once said: “The Golden Stool contains the soul of all Asanteman; it belongs to no single chief, but to the nation as a whole,” with the Asantehene as Custodian, not Owner.
Unlike most African rulers, the Asantehene does not own the stool he sits on. He is the curator of the Golden Stool, holding authority in trust for all Asanteman.
The distinction is significant. It means that the Asantehene’s legitimacy is based not just on personal inheritance, but also on the collective recognition of a larger political community. This is why Manhyia Palace’s jurisdiction naturally extends beyond the Ashanti Region, including Bono, Ahafo, Bono East, Eastern, and Oti Regions, where chiefs still swear allegiance to Otumfuo.
Survival of Influence
Many African monarchies lost political relevance after the British destroyed Asante in the nineteenth century and integrated the kingdom into the Gold Coast colony.
When the British defeated Asante in the 19th Century and later incorporated the kingdom into the Gold Coast colony, unlike many African monarchies that lost their political relevance, the Asantehene’s influence endured.
There are three reasons explaining this survival. The first is cultural centrality. The Golden Stool has remained the greatest symbol of Asante identity and unity. The second is political federation. Paramount chiefs across various regions of the country continuously see the Asantehene as their overlord; and the third reason is the adaptation of colonial rule.
Even under indirect rule, the British acknowledged the Asantehene as pivotal for stability in the Gold Coast. Thus, when Ghana attained independence in 1957, the Asantehene arose not just as a traditional monarch, but also as a moral authority in the country.
Influence in Politics
Although the 1992 Constitution prohibits chiefs from engaging in active partisan politics, the Asantehene continues to play an important role in national political life. In conflict mediation, the Asantehene has been relied on by successive governments to resolve chieftaincy disputes, land litigations, and even political tensions.
As a national unifier, politicians from all parties, whether the New Patriotic Party (NPP) or National Democratic Congress (NDC), pay tribute to the Asantehene, respecting his impartiality and moral authority.
Voice of Stability
In times of crisis, Manhyia Palace’s statements have a calming authority that no other traditional institution can match. His interventions are recognized precisely because they are rooted in millennia of history. When the Asantehene speaks, he represents the entire federation rather than simply one region.
The Asantehene’s influence goes beyond politics. He also wields power in the country’s economic and development landscape.
Otumfuo Education Fund: The fund founded by Otumfuo Osei Tutu II has granted scholarships to thousands of Ghanaian students ranging from basic school to university.
• Healthcare and Social Projects: The Asantehene has led projects to modernize the Komfo Anokye Teaching Hospital and promote community development.
• Diaspora Engagement: He maintains regular contact with Ghanaian diasporans in the United Kingdom, the United States, and Europe, utilising his reputation to lure investment back home.
This developmental function echoes the traditional Asante model, in which the king was both a military leader and a provider for his people.
The Asantehene in Culture and Identity
The Asantehene is a live representation of Akan culture. Festivals like Akwasidae and Adaekese attract guests from all around Ghana and the diaspora. These festivals serve as a reminder to Ghanaians of their common heritage while also projecting Ghana’s cultural identity outward. At such occasions, the Asantehene is flanked by chiefs from many regions, reminding everyone that Asanteman is more than just Kumasi.
Symbolism is Powerful
Even in a modern nation-state, tradition still commands loyalty and pride. Influence across regions. Today, the Asantehene’s influence may be seen in several regions of the country.
In Bono, Bono East, and Ahafo Regions, the chiefs of Banda, Nkoranza, Dormaa East, and Tano continue to pay homage to Mahyia Palace.
In the Eastern Region, traces of Akwamu and Akuapem allegiances still exist, whilst some Guan and Buem communities in the Oti Region acknowledge historical ties to Asante.
For the Greater Accra Region, Ga chiefs preserve ceremonial links that date back to their affiliations with Asante.
As seen by their regional spread, the Asantehene’s words have a national impact.
Diplomatic and International Acknowledgment
The Asantehene is regularly accorded the status of a head of state on a global scale. He has met African leaders, American presidents, and British king/queen. He is regarded as one of Africa’s few remaining kings with true traditional legitimacy in diplomatic circles. His international prominence is more than just symbolic; it also supports Ghana’s cultural diplomacy and increases its soft power overseas.
Why the Asantehene Matters in Modern Ghana
Why is the Asantehene still relevant in a republic when the President has constitutional authority? The answer is that his authority is moral, cultural, and historical. He is not elected, but he represents continuity. He doesn’t campaign, but he unites.
He does not pass legislation, but his words carry weight in topics of governance and society. The Asantehene reminds Ghanaians that their country is founded not merely on contemporary institutions, but also on centuries of indigenous political innovation. The Asante Confederacy’s dual system of citizens and subjects paved the way for broad-based leadership, which continues to define Ghanaian life.
Conclusion
The Asantehene’s influence in modern-day Ghana stems from both history and adaptation. From Nana Osei Tutu I and Okomfo Anokye’s union of Akan states to the Golden Stool’s survival under colonialism, the Asantehene has emerged as a guardian of unity, culture, and moral authority.
The respect Manhyia commands is not by force but by tradition. Asantehene’s voice resonates not only in Ashanti Region, but across Ghana’s regions and even internationally. Three centuries after its founding, the Asanteman lives on in the person of the Asantehene. His current role in Ghana demonstrates that tradition and modernity can coexist, and that leadership based on spiritual trust and collective history may remain effective in a changing environment. As the Ghanaains say: “The Golden Stool belongs to all Asanteman – and wherever it is honoured, the Asantehene’s influence will endure.”
This article is based on the work of Ivor Wilks, T. C. McCaskie, Adu Boahen, Kwame Arhin, and historical records from the Manhyia Palace.
By Ernest Kofi Adu