“Wo kum apem, apem beba”; The Journey of Naa Gariba to Asante Kingdom

Narrated by Zuu Bukali Sadiq Tia II

During the reign of Asantehene Osei Tutu I; the Asantes had early contact with the white man. There was a contract between Asantes and the whites – where Asantes gave them gold for their guns. These guns gave Asantes some form of supremacy over other states – this included the Dagbon Kingdom.

Prior to Abudu and Andani gates, Dagbon had Sigli yili and Zanjina Yili gates. Hmmmm, when I am writing about history, I remember so much that I may end up diverting. The reason is that, when I mention a King, I want to give details about that King, how he was born, the mother and all that.

During Osei Tutu I’s time, the Dagbon skin became vacant with the two major contestants being Naa Gariba – Zanjina Yili Gate and Naa Saalan Ziblim – Sigli Yili gate. The actual gate that was to take the throne was the Sigli Gate; however, Naa Gariba who was the leader of the Zanjina Gate was the direct uncle of Naa Saalan Ziblim from the Sigli gate.

Because of this relationship, the King makers concluded that it was not appropriate for them to give the title to Naa Saalan Ziblim for his uncle to be squatting before him. They therefore gave the title to Naa Gariba. This decision however was not taken lightly by Naa Saalan Ziblim.

Because Asantes were strong with their gun – power, Naa Saalan Ziblim made a plan and run to Asantehene Osei Tutu I for help. Naasaalan Ziblim was a trader who was very rich. He owned a lot of slaves and because Asantes were interested in the salves, he had relationship with them. When he was denied the title, he went and told Asantehene Osei Tutu I that if he is able to come and take Naa Gariba away, he, Naa Saalan Ziblim will be providing him 100 slaves every year at no cost.

The prize was so enticing that Asantehene could not resist. He therefore sent his warriors to bring Naa Gariba “Sheguni Noo tilgi Sulgi ku tiligi gnogu”. Naa Saalan Ziblim showed them how to approach a Yaa Naa – as such, the warriors passed through the laid down process to invite Naa Gariba to the Asante Kingdom. Naa Gariba agreed to go – because he never thought his nephew was the one behind that plot.Naa Gariba had 110 wives and decided to embark on the journey with an estimated 100 of them (some say all of them).

He however said he needed people to carry him from Dagbon to Asante Kingdom. At that time, Asantehene had a slave storage at Salaga – he therefore directed that the slaves carry Naa Gariba from Yani to Kumasi. It is said that when the slaves started, Naa Gariba’s powers started killing them one after the other at every short distance – they had to be replace those in front and at the back after every half mile. It was due to this happening that Asantes came out with the “Wo Kum apem a, apem beba” appellation.

The messengers noticed how the slaves were dying and relayed information to Asantehene that the Dagbon king was killing the slaves with his powers. Asantehene therefore replied that if he kills thousand slaves, thousand more would be provided (Wo Kum apem a, apem beba). He must come to Asante Kingdom!!

They continued the Journey until they reached Yeji where Naa Gariba had to rest. It is said that during the time he was resting, he would raise his head and look at the sky – and whenever that happened, both smaller and big birds would be falling from the sky. Indeed, there was a silk cotton tree that stood near his location and had cotton pods (fruits) on top of it.

Those from the Northern region and familiar with silk cotton tree will know that when the fruits dry, they start to fall from the tree.One of the fruits on the silk cotton tree “did not realize” that the lion was around and decided to fall. He raised his head and looked at it and the pod divided into pieces.

Dagombas believe that this is why from Brong Ahafo region onwards, all silk cotton fruits must burst into pieces before they reach the ground. Shockingly, this is what is happening. However, when you come to Northern and Savanna regions, the pods fall with all its shells intact – indeed, if you want to break it, you will need to use stone sometimes.

Asantehene however had the power to command our King to leave Dagbon Kingdom and come to him for questioning. Additionally, Asantehene had the power to levy a heavy fine on us for no reason. Why were we paying him several number of slaves a year from the period of Naa Gariba to the reign of Mahami Nakoringa? What was the reason? If we were not afraid of their torment, why did we agree to be paying that debt?

Zuu Bukali Sadiq Tia II 

As Naa Gariba was waiting, Asante elders went to Asantehene Osei Tutu I to inform him that the Dagbon King was around; they however added that they were told if Asantehene should set his eyes on Naa Gariba, he will not live to see the next day. Asantehene confirmed this claim with Naa Saalan Ziblim. Naa Ziblim told him that was accurate because it is common for any Dagbon King to equip himself with all the powers possible before ascending the throne. With this, Naa Saalan Ziblim convinced Asantehene to abort the meeting.

Will you imagine? After the discussion with Asantehene, Naa Saalan Ziblim again took his horse and rushed to where Naa Gariba was and then told him that he has begged Asantehene TO FORGIVE HIM (Naa Gariba). Through their dialogue, Dagbon AGREED TO BE PAYING ASANTEHENE SOME NUMBER OF SLAVES PER YEAR.

This was where the saying that Dagombas owed Asantes started (Dagbambi n daa di Kambonsi sama). It was Naa Saalan Ziblim and Naa Gariba who created that debt. They paid the debt from the reign of Naa Gariba, through Naa Saalan Ziblim, and until Naa Mahami Nakoringa became Yaa Naa and gave Saveligu to Saveligu Naa Gurfiri (Jerigu Baa kariti wabigu ka obahi lari ka suhiri naawuni ni o baa ni gbaai wabigu, ashee wabigu baga nangban surung lani ni). I don’t want to go into the Naa Mahami Nakoringa and Saveligu Naa Gurfire and how they stopped paying the debt.

Finally, I want you to listen to the appellation of Naa Gariba very well. He said his name was “Sheguni noo tiligi Suliga ku tiligi Gnogu” – meaning a fowl in the rainy season maybe safe from the hawk, but never from the Coyotes.” That his father Naa Zanjina prayed and defeated the Gonja man (Goling Goling Kumpatia), not knowing he, Naa Gariba was coming to face the torment of Parampe Naa bia (Asantehene). Listen to the words. His father was safe from Gonjas, but he was not safe from Kambonsi.

Zuu Bukali Sadiq Tia II 

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