Cultural Assimilation of Peki by Akwamu, A Historical Study (1730-1835)

Abstract

This thesis is a study into the cultural impact Akwamu-an Akan sub group, had on Peki-an Ewe sub group.The study adopted the qualitative approach to collect data and interviews were conducted with informants. Archival data was also sourced. Secondary sources such as articles in Transactions of the Historical Society of Ghana, unpublished theses as well as books The research traced the origin, settlement and growth of Peki. It did the same for Akwamu. The research went on to look at the sort of relationship (master-subordinate) that took place between these two groups of people which informed the lopsided cultural borrowing from Akwamu. Peki as well as their neighbours came under the suzzairanty of Akwamu.This lasted from the first decade of the eighteenth century at which time their control was ineffectual to the third decade of the eighteenth century when a more effectual control took place after their relocation over the Volta River through to the middle of the nineteenth century when the Peki led a combined Krepi force to seek and eventually fight for their independence. Peki initially relied on the Priests of their deities and some clan heads for direction and order in their daily affairs but they changed over to the chieftaincy organization of the Akwamu with its more centralized and militarized nature (adoption of ‘blackened’/ancestral stool and the various military/administrative wings). I also found out that the invocation of oath and the incidents preceding the adoption of such oaths do not predate Peki contact with Akwamu. The same could be said of Akan chieftaincy related festivity known as Adae during which ghost of ancestors are propitiated and the blackened/ ancestral stools venerated using a forty-three-day traditional calendar which Peki picked up from Akwamu, their closest Akan neighbours One could also talk about names such as Ababio, Bekoe, Prempeh, Dompreh all which have Akwamu origin as well as such chieftaincy related words as Ohene, Odikro (Dikro), Tsyiami (Okyeame), Gyasefo, Kyidom, Twafo (Tuafo), Adonteng, Adontenghene, Benkum, Benkumhene, Nifa, Nifahene. Peki natal names also changed over to that of Akwamu, for instance Saturday changed over from Agblesigbe to Memleda very close to Memeneda as used by the Akwamu. I also touch on some borrowed musical instruments such as Mpebi, Nkrawiri and Atumpan as well as Akan war chants/ songs all in use in Peki. I found out in the course of my research that these influences on the Pekis were largely facilitated by their clan heads that had close dealings with Akwamu court officials while playing the role of indirect rulers for Akwamu. In effect, they put into practice what they found in practice in Akwamu that they thought served their circumstance. Intermarriages between the two groups also played a role. So did trading with each other and continuous interaction over time play a role. Pekis have however maintained their system of descent, inheritance and succession which is patrilineal and have kept their language largely Ewe despite some borrowings from their Akan neighbors