The Asantehene has fired a warning shot at traditional leaders in his kingdom, calling out what he described as fake loyalty and backstabbing among chiefs who smile to his face but harbor ill intentions behind closed doors.
Otumfuo Osei Tutu II didn’t mince words at Thursday’s Asanteman Council meeting in Kumasi, invoking the sacred Golden Stool itself as the ultimate enforcer against those pretending to support him while secretly working against Asante’s interests. The Golden Stool, known as Sika Dwa Kofi in Twi, represents the soul and unity of the Asante nation, making the monarch’s invocation particularly significant.
“Many of you smile with me, pretending to love me but have ill intent towards me,” Otumfuo told the gathered chiefs and elders. He added that Sikadwa would deal with whoever feigns affection for him, making clear his frustration with what he sees as endemic disloyalty within the traditional hierarchy.
The Asantehene pointed to specific examples that seem to have pushed him to this public rebuke, noting that chiefs who sat through council deliberations on controversial cases involving the Sampa and Offinso stools suddenly went silent when those decisions faced public scrutiny. Nobody stepped up to defend the verdicts they’d all agreed upon, leaving Otumfuo to weather the criticism alone.
“We all sat here and delivered verdicts on both cases, but when issues arose afterwards, none of you came out to defend the decisions. Your attitude sounds like, ‘Do it alone,’ and I will definitely do it. Some of you secretly spread falsehoods about me outside,” he reportedly said, according to Manhyia-affiliated portal opemsuo.com. It’s a remarkable statement from a monarch whose authority partly rests on consensus among subordinate chiefs and elders.
The usually diplomatic Asantehene appears fed up with what he characterized as a pattern of behavior that undermines collective decision making. When things go smoothly, everyone wants credit. When controversy erupts, everyone disappears. That’s the subtext of his complaint, and it’s clearly worn thin his patience.
“I was appointed to ascend Sikadwa, and they attached wisdom and power to reign, and so I will use them to deal with all these issues and rule,” Otumfuo said, reminding those present that while Asante tradition values consultation, ultimate authority rests with the occupant of the stool, not the council that advises him.
He urged traditional authorities to act with integrity and focus on Asanteman’s collective interests rather than personal agendas. Otumfuo then drew attention to progress made under his reign, asking chiefs to compare conditions before he ascended the stool with the current state of affairs. The implication was clear: things have improved, so why the disloyalty?
The public dressing down of subordinate chiefs is unusual for Otumfuo, who typically operates with considerable diplomatic skill. That he chose to air these grievances at a formal council meeting signals either deep frustration or a strategic decision to reset expectations among traditional leaders who may have become too comfortable operating in their own interests.
What sparked this particular outburst relates partly to ongoing chieftaincy disputes that have become politically sensitive. The references to Sampa and Offinso suggest complex lineage questions and local power dynamics that can divide communities. When the Asanteman Council makes rulings on such matters, it expects its members to stand behind those decisions publicly.
The silence Otumfuo complained about likely reflects chiefs hedging their bets, wanting to maintain relationships with all sides rather than definitively backing the council’s position. It’s politically shrewd from their perspective but undermines the authority of the institution when nobody defends its verdicts.
The tension comes amid rising land conflicts in the Ashanti Region. Earlier at the same Thursday meeting, Otumfuo received a police report from Regional Police Commander DCOP Emmanuel Teye Cudjoe detailing a growing number of land disputes among traditional authorities, with a list of chiefs involved. He directed that all such disputes must be brought before him for resolution, warning against violence.
Otumfuo also announced at the meeting that this year’s anticipated Odwira Festival will not be held following the death of the Asantehemaa, Nana Konadu Yiadom III. He explained that the festival cannot be observed until a new Asantehemaa is enstooled and final funeral rites are completed. The announcement pauses one of the most significant traditional events on the Asante cultural calendar.
According to historical accounts, the Golden Stool is believed to have descended from the heavens in a cloud of white dust amid thunder, landing on the lap of the first Asante king, Osei Tutu I, by the command of the legendary priest, Okomfo Anokye. This sacred history makes Otumfuo’s invocation of Sikadwa’s power against disloyal chiefs particularly potent in Asante tradition.
For now, chiefs across Asanteman have been put on notice. The Asantehene knows who his real supporters are, and he’s made clear that feigned loyalty won’t be tolerated indefinitely. Whether anyone actually faces consequences, and what form those consequences might take, will likely emerge in the weeks ahead as he addresses the land disputes and other internal tensions that continue to test traditional authority structures.
