I started the Evolution of the Ga State about 4 weeks ago and intended to write it under 4 headings. I did the 1st 2 then, this is the 3rd part after which the 4th part on External Influences on the Evolution of the Ga State will follow. The Political Structure of the Ga State In constitutional development terms, one can say that the Dode Akai rulership (1610 – 1635) marked the transition period from the old to the new order. The architect of the old order being Ayi Kushi and the new Okaikoi. Now that we know how the various offices evolved, let us move on to find out their functions and how all these all were streamlined into an effective system of government. From Ayawaso up till now, the basic political structure has remained federal with probably the strictest separation of powers ever known. The distribution of power horizontally and vertical ensures inclusiveness of the largest number of clans and families in the governance of the state. There are four arms of government headed by leaders who are selected independently and usually from different clans as a means of not concentrating all power in one person and in one place. The four arms or institutions are: 1. Executive headed by Mantse and assisted by Mankralo. They come from different clans and maintain separate offices and staff. For example in Ga Mashi, the Mantse is from Abola and the Mankralo from Atukpai, in Osu, the Mantse comes from Kinkawe and the Mankralo from Ashante. Though the Mankralo works under the Mantse, the Mantse has no influence in his selection. A President and a Prime Minister from different parties working today for state development. This is consensus democracy in practice. In Ga, there are usually two or three royal houses from which a Mantse is selected from. Usually, the houses take turns in the installation of Mantsemei. In each house, there may be two or three strands of families eligible to produce a Mantse. So unlike Europe, in Ga, there is no automaticity in becoming the monarch. When it gets to the turn of a particular house, the elders meet and nominate at least two candidates and hand them over to the Jaase who investigate and interview them further before making the final selection. Similar procedure occurs in the installation of Mankralo and all other significant positions of authority. Losing candidates are well respected in the community and are usually given responsible positions to help the Mantse govern. Once a Mantse is selected, oppositional politics end, and all involved in the process work together as one big unit. There is a lot of consensus and meritocracy in the selection of all office holders in Ga. That is where we get our consensus democracy model from. 2. Electoral College and Council of Advisors (the Jaase) – headed by the Jaasetse. The Jaase is from the royal houses. Each house gives the same number of people to form this council. They are supposed to be intelligent, brave and without reproach. In short, they should be men of integrity. They select one from among them to become the Jaasetse. The Jaasetse therefore becomes, the head of the royal houses. He supervises the selection, preparation, installation and out-dooring of the Mantse. He is also the chief advisor of the Mantse. 3. The Military (Akwaashon) – this is headed by the Akwaashontse. The military command is organized at three levels of increasing authority; unit, area and national so to speak. At the unit level is the Asafoiatse. Group of asafoiatsemei in an area is headed by a Shipi. Group of shipii at the national level is headed by the Akwaashontse. The Akwaashontse typically comes from Kpakpatse We of Asere in Ga Mashi. Whereas there are Mantsemei, Mankraloi, Jaasetsemei and Wulomei in other Ga towns (Osu to Tema), there is only one Akwaashontse for the whole Ga State. He is the Field Marshall and a very powerful figure. His power goes beyond the military into distribution of land and administration of justice. But he does not make laws, or start and end wars. Only the Mantse does these things. 4. The Priesthood – headed by the Wulomo, specifically Nai Wulomo. Nai is the god of the Sea. All the others are gods of rivers and lagoons. They all flow into the sea, hence the unquestionable supremacy of Nai. Traditionally, Gamei do not believe in idols and images representing gods. They believe their gods, Nai and the rest are spirits linked with creation and have the power to influence the activities of creation and the creature. The Wulomo is the High Priest and spokesperson of a particular god. Under him are many woyei (female priests) and wontsemei (male priests). The Wulomo is revered and he is central to all social or economic events where he prays to begin and end all such events. He operates from the Gbatsu which literally means room of prophecy. A prophet is Gbalo in Ga. The Mantse consults him before declaring war and he fortifies the Akwaashontse and the army before any war. The Woleiatse office is not an institution or part of the government, probably just as the Head of Civil Service is not seen as part of the political class and the service itself not part of government. He deals with issues pertaining to labour and not governance. The Judiciary The Judiciary in Ga is not a well delineated arm of government. So I have decided to treat it separately. Leaders in all the four arms discussed above hold courts and pass binding judgements. Though not well streamlined, there is a hierarchical structure, in the administration of justice. At the local level, the wontsemei, woyei and asafoiatsemei operate like magistrate and circuit courts and refer more complex cases to their superiors. Citizens may also appeal against a decision by an asafoiatse at a shipi’s court. So there is a vertical referral system in the judicial system. In principle however, there is no horizontal referral system. You cannot appeal a judgement by the Wulomo or Akwaashontse with the Mantse. Mojawe – The Supreme Court? The judicial system is a bit more complex than what I have described above. The above accounts largely for civil and minor criminal cases. For the big criminal cases requiring the death penalty, there is only one court and only one judge for the whole Ga State. The court is called MOJAWE and the judge is the Akwaashontse, the Chief of Army. Mojawe, I believe is the combination of Twi and Ga. It means house of blood. By its leadership, Mojawe may appear to be a military court but by its authority and finality of decisions may be said to be the Supreme Court of the Ga State. Akwaashontse – The Chief Justice? Can we then say that in the strictest sense, the Akwaashontse is also the Chief Justice of the Ga State? I do not know. What I know is that he was the only person who could pass the death sentence on a Ga Mantse and supervise his execution. I cannot remember how this arrangement at Mojawe evolved. I vaguely recollect what I have written here from the book MOJAWE written by Boni Nii Amugi II (Mr. Simeon Yartey in private life), the late Ga Mantse, which I read in secondary form 1. I have asked for a copy of the book to be purchased for me. I hope it is still in publication. An important observation is that the governmental system of the Ga State was highly militarised at the very least. With the politico-judicial roles played by asafoiatsemei and shipii at the local and areas levels, probably a more apt description would be a military government with a civilian Mantse. To follow is External Influences on the evolution of the Ga State. Tswa omanye aba.
Posted on: Sun, 14 Sep 2014 12:52:04 +0000