Otumfuo Osei Tutu II, the Asantehene, has directed Bantamahene, Baffour Asare Owusu Amankwatia VI, to retrieve the stolen Asare Bediako deity from Adanwomase within a week and hand it over to the Asanteman Sumankwaahene.
The deity, a revered shrine of the Adanwomase community in the Kwabre East Municipality, was reportedly taken by one of the rival groups contesting its ownership and control.
Initially, when the matter was presented before Otumfuo’s court, he tasked the Bantamahene with collaborating with the affected chiefs and community members to locate and return the deity.
In response to inquiries from the Traditional Council regarding the location of the deity, Baffour Amankwatia stated, “We conducted a thorough search throughout the community, but the deity was nowhere to be found. “We even sought assistance from the authorities, but to no avail.”
This was met with disapproval from the chiefs and the Asantehene, who later realized that the Bantamahene had neglected his obligation and failed to fulfill his mandate.
Consequently, he was found guilty of contempt and directed to present eight rams as atonement.
However, during a session of the Kumasi Traditional Council at Manhyia Palace on March 13, 2025, Bantamahene—who is believed to have ties to the group that recently held the deity—stated that all attempts to recover it had been unsuccessful.
“Before he presents his report on Monday, he must retrieve Asare Bediako from its current location and hand it over to the Sumankwaahene,” Otumfuo Osei Tutu, decreed.
The Kumasi Traditional Council is currently reviewing a report from the committee assigned to investigate the ongoing dispute over the rightful ownership of the Asare Bediako deity and the Adanwomase stool.
Three individuals—Madam Akua Kyem, Opanyin Kwadwo Yadieya, and Opanyin Yaw Gyamfi—each claim to be the legitimate custodian of the deity.
Madam Akua Kyem narrated that her ancestors, who were members of the Aduana clan, journeyed from Denkyira to Asante, bringing the deity along with them. They initially took residence with the Bantama Gyaase, another Aduana clan, at Abuakwa Asonomaso.
During their stay, the deity became known for its supernatural abilities, providing relief to those in distress and healing the sick. However, at some point, it mysteriously vanished.
Through spiritual consultations, its whereabouts were eventually revealed, along with a strict caution against relocating it once it was found.
According to her testimony recorded in the committee’s findings, her ancestors eventually discovered the deity in Adanwomase, leading them to settle in the area permanently.
She recounted how the deity served as a source of healing for the sick and provided assistance to those who sought its divine intervention, including the ancestors of Opanyin Kwadwo Yadieya, who had suffered from leprosy.
She went on to explain that when the Adanwomase stool became unoccupied, Opanyin Yadieya’s family requested to take charge, a plea that was approved.
Since then, they have continued to assert their ownership of the deity, she added.
Following its investigation, the committee determined that the rightful caretakers of both the deity and the community were the descendants of Madam Akua Kyem, as her detailed recollection of past events strongly linked her lineage to the shrine.
Her claims were further validated by the Bantama Gyaasehene and the traditional priest of Wawase, who confirmed the authenticity of her account.
“Although all three claimants purportedly visited Bantama Gyaase upon migrating to Asante from Denkyira, she was the only one to have Bantama Gyaasehene as a witness, and his testimony aligned with hers”, the report indicated
On the other hand, the ancestry of the other claimants, along with parts of their accounts, was found to be inconsistent and questionable.
As a result, the committee reached a unanimous decision in favor of Madam Akua Kyem.
The entire Council accepted the conclusions drawn from the investigation.
An earlier committee, appointed by the Asantehene to resolve the matter, had arrived at a similar judgment.
Despite the Asantehene’s endorsement of the findings, the Bantamahene continued to insist that Opanyin Kwadwo Yadieya’s family were the rightful owners of the deity.
He claimed to have summoned the deity from the heavens and given it to a woman he identified as his sister.
However, Asante customs do not acknowledge the Bantamahene as having a sister.
Displaying patience, the Asantehene appointed a second committee to re-evaluate the case.
The midnight knife (L) was used for covert operations. The gold badges (R) were worn by the king’s soul washers. Credit – BBC.
