SENYA BERAKU

 TO WHOM IT MAY CONCERN  All well-meaning people of Senya Beraku  RE: THE CHALLENGE TO THE CLAIM OF OWNERSHIP OF SENYA BERAKU STOOL LAND BY ANONA FAMILY  Regarding your circulation dated, August 1, 2021, on the subject: "RE: THE CHALLENGE TO THE CLAIM OF OWNERSHIP OF SENYA BERAKU STOOL LAND BY ANONA FAMILY", we, the Royal Anona Family intend to respond in extenso and seriatim as below: - that per the provisions of the Chieftaincy Act, 2008 (Act 759), your name is not entered in the National Register of Chiefs (i.e you do not have gazette), which is the sine qua non for recognition by the Chieftaincy Institution of Ghana. You therefore lack the capacity to use the above letterhead, since you not yet a member of the Senya Beraku Traditional Council. - that it is gross falsehood to say that a faction of the Krobo Anona Family called Akondoh Anona is consistently claiming right to paramount status of a chief and ownership of Senya Beraku stool land. Rather, it is the entire membe

  TRADITIONAL MARRIAGE RITE IN ANCIENT SENYA BERAKU. Abeiku Okai Senya Beraku has four major ceremonies marking the cycle of life from birth, through adolescence, marriage to death. They are: 1. Ada ntuyi - Naming ceremony 2. Itwe-itwe - Puberty Rite  (different paternal  houses or clans (Se-ye) have different names and rituals for adolescent rites) 3. Ijo-nsɔyi - Marriage Ceremony 4. Edi-mbɔyi - Funeral  The focus here is on Ijo-nsɔyi (marriage ceremony). When an adolescent boy or girl traditionally passes puberty by undergoing the required Se-ye (paternal house) rites, he or she, from that day, becomes ready for marriage, especially the girl. However, he or she is not forced into premature marriage but rather, he/she would now be exposed to the necessity of marriage and preparation towards it. She would now be considered a 'ponkuba' (a young girl ripe for marriage).  For the adolescent girl, her beauty and physical changes would begin to attract potential suitors, for which r

  The following are the resolution reached at the 7th National Guan Congress in 2012 at Krachi. Four delegations from Senya Beraku attended the Congress, which was hugely attended by delegates from every part of Ghana: 1. Mr. Francis Doughan 2. Mr. Sampson Bosomtwe 3. Mr Kojo Online 5. Mr. Abeiku Okai The purpose of the resolution is to safeguard the identity of Guan communities as Guans. THE RESOLUTIONS 1. The name GUAN should be appended as a suffix to all Guan local names on signboards leading to Guan towns and villages, for example, Senya Beraku (Guan); 2. Guan villages and towns that used to bear Guan names but due to the dominance of other tribes those names have changed must be reverted to those names. For example, Winneba should rather be well known as Simpa, as it original Guan name. 3. Church activities in Guan communities should be done in the Guan language/dialect of the community. Pastors must be persuaded to adhere to this.  4. Guan chiefs should refrain from making publi

  SENYA BERAKU CHIEFS AND CHIEFTAINCY. by: BIC Abeiku Okai The root meaning of the word 'Odefe', which means chief, is 'Ambassador', ie He who sells (fɛ) the good (ɔdɛ) of the land.  Ɔdɛfɛ became Odefe. It is also known to mean, Excellent (ɔdɛ) beauty (fɛw).  It connotes a person who represents the integrity and rich culture of the people. And is also responsible for bringing good or excellence to the land and people.  Senya Beraku has had several chiefs from the two feuding royal families, ie., Anona and Twidan. According to the Anona, at least, ten chiefs have ruled the land from their family; They included: 1. Nenyi Akondoh I,  2. Kwesi Nkwantah 3. Edu Bateh 4. Saakwa 5. Akondoh II 6. Naase Adede (Female) 7. Akondoh III 8. Nkwantah  9. Saakwa Edu Bateh; to the very recent Anona chief, being the late Nenyi Akondoh XI (1929), who also identified as 'Ababio' (Akan; has returned), to indicate the return of his family to the throne after the Twidan had ruled for h

 Until recently, Senya Beraku had a strong attachment to traditional priests and priestesses, with their words and leadership carrying power and fear. These priests and priestesses were responsible for all the spiritual activities of the land. There are seven rankings of them in respect of the extent of their authority, leadership, and assignments: 1. Ataa-da - Grand Patriarch  2. Ataa - Patriarch 3. Obraw - Chief Priest 4. Osow - High Priest 5. Anu-okyi - Primate  6. Okyi - Senior Priest 7. Obirew - Priest or Priestess  Among the seven, only the Obraw, Osow, and Obirew are probably still in existence or known today.  Researcher: BIC Abeiku Okai WhatsApp: (+233) 0249287855 Like and follow the Facebook page for more.

  The traditional administration of Senya Beraku in the ancient days was through the Seven Councils called, 'Nsɔn-wo' (singular, Isɔn):  1. Ɔma Isɔn (State Council) 2. Adu-ebi Isɔn (Warrior Council) 3. Abirew Isɔn (Priests Council) 4. Nde Isɔn (Patrilineal/Male Council) 5. Apow Isɔn (Fishermen Council) 6. Na Isɔn (Matrilineal/Female Council) 7. Ekuhawo Isɔn (Farmers Council) The Judicial Councils were called 'Aban' and constituted: Lower Courts 1. Ekuhawo Isɔn (Farmers Council) 2. Apow Isɔn (Fishermen Council) 3. Nde Isɔn (Patrilineal/Male Council) 4. Na Isɔn (Matrilineal/Female Council) A case would be first heard in any of the above four lower courts depending on the people involved and the subject of the case. For example, a case involving fishermen would be first heard at the Apow Isɔn (Fishermen Council) before being appealed or presented to the higher courts. High Courts 1. Abirew Isɔn (Priests Council) 2. Adu-ebi Isɔn (Warrior Council) Apart from receiving appe

IPI KWA BENTUM IV Senya Breakup State Commander. Ipi Kwa Bentum IV is known in private life as Ishmael Yabeni Barnes. He hails from the Prɛ-tɔ Clan of Senya Beraku, the clan responsible for the nomination and installation of the State Commander, known as Ipi.  Ipi Kwa Bentum IV was born to the late Nenyi Yaw Barnes and Naase Nancy Anderson, at Senya Beraku. However, he had his primary, middle and secondary schools education at Simpa (Winneba) - ie, Methodist Primary, Middle Boys and Winneba Secondary, respectively.  After his secondary education in 1983, where he was popularly known by the students as Pope Judas, he travelled to Lagos, Nigeria, where he attended the Yaba College of Technology, Lagos State.  Covering a period of seven years in the nation of Nigeria, he engaged in several businesses and eventually landed as an Interior Decorator. Hard work and determination were the only words in the disctionary of his heart.  With the determination to explore and exploit all avenues of