Sokoto E1: The Seven Cities and the Seven Bastards

Welcome to the History of Africa Podcast's special series on the Sokoto Jihad, one of the most important events in West African history. Join us as we learn about the causes, course, and effects of the largest revolution in the history of Pre-Colonial Africa.

Our episode today gives an abridged summary of the history of our setting: Kasar Hausa. Located in modern day Northern Nigeria, as well as parts of Cameroon, Chad, and Niger, Kasar Hausa is the traditional homeland of the Hausa people.

The origins of the Hausa people are steeped in a complex web of mythology and history. Traditional Hausa historians and laypeople often credit the Epic of Bayajidda as telling the origin of the Hausa people. According to the epic legend, the ancestors of the Hausa had recently settled in the territory of Daura, and were terrorized by the great serpent Sarki, who refused to let them drink from the well without his permission. An exiled Arab prince named Abu Yazid rode into town one day, slew the beast, and married the queen. The queen at first refused to sleep with Abu Yazid, and instead gave him a slave girl to fulfill his sexual needs. However, Yazid's concubine made it clear that she sought for her son to become  the next king of Daura, the queen understood that her position was in danger, and decided to sleep with Yazid. Yazid's son with the queen would become the ancestor of all future Hausa monarchs, while the concubine's son became the ancestor of the Yoruba, Nupe, Gbari, Gungawa, and Ijaw nations, as well as the future Hausa kings of Kebbi and Zamfara. 

A modern illustration of Abu Yazid (Bayajidda) slaying Sarki

Nigerian and Western historians alike generally don't take the legend seriously as a source of history. At most, some will make a tenuous connection between the figure of Abu Yazid, and a north African Amazigh cleric who led a rebellion against the Fatimids in roughly the same time period. But even this connection is dubious. Rather, most academic historians believe the Hausa are descended from the Proto-Chadic people, the basal ancestor of the Chadic-speaking peoples of West Africa. Hausa culture also shows notable influence from two of its neighbors: the Kanuri people of modern Chad and the Amazigh people from much of northern and western Africa.

Daura, where the Epic of Bayajidda takes place

The Islamic faith was likely introduced into Kasar Hausa through a gradual process of cultural and mercantile exchange with North Africa and the Western Sahel. By the 14th Century, many of the Sarki of Hausa cities were at least nominally Muslim. Some, like the Sarki of Kano Yaji, proved to be incredibly dedicated to their faith, building mosques and fighting conflicts with local pagan nobility. Islam in Kasar Hausa, though, varied greatly in its practice. Many members of the Ulema, the Islamic religious class, practiced their faith along the orthodox guidelines laid out in the Qur'an and guided by scholarly writers of the Maliki school of jurisprudence. However, among commoners and nobles alike, Islamic practice was often quite nominal and syncretized, especially in the countryside.

Incomplete map of Kasar Hausa in the 16th Century

The economic system of Kasar Hausa relied on a complex system of hierarchical taxation. The kings of major cities typically held major sway over nearby towns and villages, extracting tribute and tax money from local nobles. Meanwhile, wealthy private landholders sometimes collected revenue through the institution of the rinji, or slave village. The landowner hired an overseer to ensure that the residents of the rinji dedicated a portion of their labor towards subsistence farming to support their own caloric needs, and dedicate surplus labor to harvesting crops for commercial sale. The industry was highly lucrative, though not for the people doing the actual work.

Between the urban settlements of Kasar Hausa, the largely pastoral Fulbe people migrated their herds between grazing lands. The Fulbe, also known as the Fulani or Peul, migrated throughout many areas of Sahelian West Africa when their homeland in northern Senegal and southern Mauretania/Algeria became too dry to support their cattle and goat herds. Today, Fulbe live as a dispersed minority group throughout the entirety of the Sahel, from the Gambia and Senegal, to Nigeria, even as far as Sudan.

A Fulbe man wearing traditional attire

Like pastoral nomads throughout the world, Fulbe nomads played an important role in the economy of Kasar Hausa. Due to their frequent movements, Fulbe rarely set up permanent homes, typically relying instead on temporary shelters called Bukkaru. While moving between pastures, Fulbe often carried trade goods that they happened to pick up along the way. For many Fulbe, the potential profits in trading proved so valuable that some abandoned herding altogether in favor of working as full-time merchants. Additionally, the Fulbe had a relatively high penetration of Islamic practice compared to their neighbors. As a result, many local Islamic universities found great success recruiting among Fulbe populations. 

A trio of Bukkaru, the temporary shelters designed to be easy for herdsmen to disassemble and rebuild while on the move.

With the abridged introduction to life in pre-revolutionary Kasar Hausa complete, next episode we will begin our examination of the life of the central figure of the jihad: Shehu Usman Dan Fodio. 

S3E30: The War of the Golden Stool

 Part 1:

Fort Kumasi in 1900

In the spring of 1900, the majority of Ashanti nobility and bureaucrats drank to the spirits, an Ashanti social event that symbolized an unbreakable vow. Together, they vowed that they would sooner die than allow the British to seize the Golden Stool and humiliate their nation. On April 3rd, the British arrested the suspected ringleaders of the meeting, including Opoku Mensa, which set the war into motion the next day. The Ashanti notables each raised militias, an unorganized but united front against the British. The largest militia was commanded by the former army officer Kwasi Boadu, while the closest person that the Ashanti had to a universally recognized leader was Ejisuhemaa Yaa Asantewaa. The war started when Ashanti militias began to attack the occupying British armies, forcing the unprepared British to fall back to either Cape Coast or Fort Kumasi. Fort Kumasi and its surrounding neighborhoods were soon the last part of Asanteman under British control. The governor, who himself was now trapped in Fort Kumasi, sent out a telegram at the very last minute before the Ashanti cut the fort's cable. 

The Ashanti set to work constructing large stockades throughout the country. These stockades were usually between 8 to 12 feet (2.4-3.6 meters) high, with the largest defenses stretching in a zig-zag pattern for several kilometers. The most impressive things about these stockades were their battlefield effectiveness and the speed of their construction. Despite stretching for such long distances, the stockades were built using a quick engineering method of lashing logs together with rope and telegraph wire, using bamboo to construct areas for marksmen to stand inside, and then filling the rest with straw and leaves. This internal structure gave the stockades unusual flexibility that made them extra resistant to artillery and mortar barrages.

Image showing the edge of an Ashanti stockade during the war, showcasing its internal structure.

    Early in the war, the Ashanti clearly held a surprising advantage. The British colonial government did not receive the reinforcements they expected due to the British military being occupied with wars in South Africa and China. Meanwhile, early fighting revealed that the typical British tactic of the period, an artillery and machine gun barrage followed by an infantry charge, was ineffective against Ashanti stockades. The successful infiltration of Kumasi by an isolated British force in northern Ghana had allowed the trapped garrison in Fort Kumasi some breathing room in terms of supplies. But after a failed breakout attempt that resulted in the death of many British soldiers and officers, Governor Hodgeson was forced to resign to peace talks.

    However, the Ashanti leadership made at least one enormous mistake during negotiations: they allowed the British to receive food and supplies from local merchants during the ceasefire. This essentially conceded any leverage that the Ashanti had while allowing the British to extend their holdout in the fort. In May, the Ashanti resumed fighting when Asantewaa and Boadu suspected that Hodgeson was simply stalling.

Part 2

The British officers, Nigerian soldiers, and Ashanti collaborators trapped within Fort Kumasi were in increasingly desperate shape in the summer of 1900. With food supplies running low, they were often forced into eating leather clothing, rats, grass, and old bones. To keep order, some of the officers even resorted to giving people hot water, which they called "soup" to make people think it was food. 

To alleviate the siege, the recently arrived British colonel James Willcocks attempted a major offensive at the city of Kokofu, the site of one of the largest and best-engineered stockades. After an unsuccessful artillery and machine gun barrage, the Nigerian soldiers were ordered to fling themselves at the undamaged stockade. The result of the battle was an enormous British defeat. The neutral king of Adansi, fearing that his neutrality would not bear well with the imminently victorious Ashanti, decided to join their fight against the British. His forces joined the militia of Opoku Mensa. Meanwhile, the king of Bekwai, a collaborationist omanhene who had allied with the British, decided to end support for the British in favor of neutrality.  

The Bekwaihene meeting with British soldiers before the battle of Kokofu

The turning point of the war, however, came after Governor Hodgeson orchestrated a desperate and shocking escape attempt from Fort Kumasi. Choosing an indirect route that veered northwest before turning south, the governor and a large entourage of fellow escapees managed to narrowly avoid the pursuing Ashanti (though several dozen carriers and soldiers likely died in the chase)

Hodgeson pictured at the end of the war

With the pressure to lift the siege no longer a factor, the British armies in southern Ghana could now more thoroughly plan their attacks. Willcocks and Meliss, no longer constrained by time, planned out more intricate tactics to overcome Ashanti stockades. These included deceptive maneuvers to make the Ashanti think that they were making camp right before an attack, as well as maneuvers that sent units around the stockades to attack weaker stockades at the rear.

The Ashanti militias, which were not centralized or coordinated enough to mount a successful counterattack, were gradually divided and picked off. A few leaders, including Yaa Asantewaa managed to keep up the fight into the autumn and early winter, but even they eventually fell. Most of the ringleaders were exiled to Sierra Leone, while a few like Asantewaa were exiled to Seychelles.

Yaa Asantewaa's cell in Seychelles

While the War of the Golden Stool ended in a military victory for Britain, the Ashanti had not fought in vain. The war had convinced the British government that it had to use more tact when dealing with traditional African monarchies in the future, especially the Ashanti. As a result, the British would develop a reputation of allowing the continuation of a surprisingly high number of local African monarchies compared to their fellow European colonizers. Asanteman remained especially autonomous. In 1920, when a British work crew stumbled upon the location of the Golden Stool, threats from the Asantemanhyiamu (then reorganized as the "Kumasi Council of Chiefs") were enough to convince the British government to end the project. Although they lived under colonial rule, it's readily obvious that the Ashanti were never willing to accept being a powerless people. After decades of lobbying, Asantehene Prempeh was allowed to return to Kumasi a few years later and was even built a new palace by the British. By now, the British had realized that colonialism in Ghana would be more effective if they collaborated with local pre-colonial elites, rather than trying to crush their social authority. While Prempeh ruled under the diminished title of "Kumasihene", his nephew, Prempeh II, convinced the British to let him restore an informal Ashanti state. Asanteman remained a British colony, but Prempeh II oversaw the preservation of many traditions and reinvigorated many of the old governing institutions. The current Asantehene, Otumfuo Osei Tutu II, continues to live and work in Kumasi. 

Asantehene Otomfuo Osei Tutu II.

Even though the state no longer exists, the legacy of the Ashanti Empire can still be felt throughout modern Ghana. Ghana, despite some bumps in the road, has generally maintained a path of peaceful, constitutional government, ranking far higher in terms of governmental stability and political democracy than other West African states. This success can in part be attributed to the legacy of the Ashanti state, itself a constitutional state governed by the rule of law and independent institutions. Even in a direct sense, the current asantehene has played a role in preventing and mitigating conflict within his home country. In 2002, the asantehene played a pivotal role in negotiations to end a brewing conflict in Dagbon.

Even when the empire is gone, the great tree still shades his people from the harsh sun.

Thank you for listening, and thank you for enjoying this podcast throughout its third season. We now move on to a special episode about the Sokoto Jihad, before moving to our next long-term area of study, Madagascar.

S3E29: Yaa Asantewaa

Outside of Ghana, Yaa Asantewaa is the most famous Ashanti historical figure by a wide margin. The queen-mother of Ejisu is widely cited as the pre-eminent symbol of Afro-feminism, a black African woman who advocated for the position of women and led Ashanti society in its last major resistance against British colonialism.

These depictions, while not necessarily incorrect, miss out on much of the context behind the rise of Yaa Asantewaa. They also often misunderstand the purpose of the rebellion she led, her role within that rebellion, and the context behind its beginning. So, who was Yaa Asantewaa? Why did she become such a dominant figure in Ashanti history? And how did the war of the Gold Stool begin?

Ashanti Goldfields Corporation mining facility in Obuasi - Taken 1910. From the Mary Evans picture library

After the British invasion of Asanteman in 1896, the Ashanti region was in a state of political paralysis. The British, while ostensibly now in control of the country, were initially largely absent. Though Prempeh was gone, the regional omanhenes continued to govern their territories as if nothing had changed at all. That all changed in 1897, when the Ashanti Goldfields Corporation moved in. Suddenly, with the influx of mining activity in Obuasi and the potential promise of expansion north, the British began to invest more heavily in their presence in Asanteman. Ghana saw its first inland railroad built, travelling from Cape Coast to Kumasi. The British increased the standards for road clearness to allow the movement of gold south, while abolishing the old systems of debt peonage and slavery. To replace these labor systems, though, they introduced a new system of conscript labor which resembled slavery in all but name to work on these new infrastructure projects. The British also began sending more soldiers to enforce this new occupation, including a garrison at the new fort build on the rubble of the Aban Dan, Fort Kumasi.

Today, Fort Kumasi is a military museum

Ashanti resistance to the British occupation was slow to develop. In the early years of the occupation, most of the Ashanti nobility were under the impression that the British presence was a short term thing. Surely the British would return the exiled Asantehene back to Asanteman and leave, albeit leaving the Ashanti as a de facto British puppet state. But, this is not what happened. The British governor, Frederick Mitchell Hodgeson, instead made a speech to the assembled asantemanhyiamu that he intended to rule Asanteman directly as a representative of queen Victoria, and that thusly he should be allowed to sit on the Golden Stool. While the demand for the stool would become the more infamous, perhaps more enraging was the governor's promise that Prempeh would never return. This confirmed to the Ashanti nobles present at the Asantemanhyiamu that the British occupation was not a temporary affair, but the first step of permanent conquest.

Ejisuhemaa and later Ejisuhene Yaa Asantewaa* 

Not everyone in the Asantemanhyiamu was sure what to do next. Doves, like Opoku Mensa, held out hope that negotiation with the British could lead to them withdrawing their forces and regranting Ashanti autonomy. The pro-war faction, on the other hand, supported organizing armed resistance against the British. One of the most prominent pro-war voices was Yaa Asantewaa, an important noblewoman from the town of Ejisu.

Yaa Asantewaa first rose to prominence due to her brother's loyal support of Prempeh during the later years of the Ashanti Civil War, adding their family into the inner circle of Prempeh's government. However, this strong relationship to Prempeh also led to her brother getting exiled alongside Prempeh after the British occupation of Kumasi. With her grandson too young to take up the mantle of Ejisuhene, no male relatives capable of taking the position, and a headstrong personality backing her up, Yaa Asantewaa instead became the omanhene of Ejisu, the only documented example of a female omanhene. Her title as omanhene allowed her to attend the asantemanhyiamu of 1900 as a key member, an opportunity she made the most of. During the meeting she persuasively scolded the other omanhenes present, questioning the masculinity of those who refused to support her policy of violent resistance to British occupation. Her rhetoric proved effective, and soon many of the moderate doves (including Opoku Mensa) decided to switch allegiance. Soon, they would organize militias in a war of resistance against the British. We will cover this war, its contentious outcome, and its legacy, in our next episode.

*This image is of dubious status. The image is very widely and popularly shared as Yaa Asantewaa, but is also often disputed as depicting an American art student. The veracity of either claim is very difficult to parse, as, after extensive searching, I was unable to discover the original source of this image. 

S3E28: Prempeh, the last Independent King of the Ashanti

 

Asantehene Prempeh I and some attendants (1900)

In this episode of the History of Africa Podcast, we examine the reign of Asantehene Prempeh I, the last man to rule the Ashanti kingdom as an independent state.

Agyeman Prempeh I was born under the name Kwaku Dua III, and had a difficult road to the Gold Stool. Born during a period of civil war, Kwaku Dua's parents, Owusu Koko and Yaa Akyaa, had previously enjoyed a brief position of privilege due to Prempeh's older brother, Kwaku Dua II, briefly holding the golden stool. However, in the aftermath of Kwaku Dua's short and disastrous reign, the family had to struggle to stay in a position of power. It wasn't until after his father's death at the hands of assassins that Prempeh was forced to step up and take charge as the new face of the Kumasi clique, a loosely associated group of generals, politicians, and businessmen who held power in the capital city. Throughout the first years of his unofficial reign, Prempeh had to endure wars against many of his rivals, including the kings of Bekwai, Kokofu, and Mampong. While not easy, Prempeh's allies eventually overcame his rivals, allowing him to officially become the first man in 4 years to hold the title of the king of a united Asanteman. 

Many of the industries that Prempeh sought to introduce to the Ashanti Empire, like cocoa production, remain staples of Asanteman's economy to this day

Prempeh's plan for invigorating the flailing Ashanti state began with re-empowering the region's economy. He planned for the introduction of three industries that, with some state support, could gradually grow to become self-sufficient private enterprises. These three industries, coffee, cocoa, and rubber, would find dramatically varying degrees of success. Coffee proved to be a dud, with international competition being too intense for the Ashanti to find a niche. Rubber proved more successful. Industry in Europe was rapidly expanding, and rubber was a necessity for many new industrial devices. But it was cocoa that proved the most successful. Cocoa was a product with enormous demand in Europe and very few large scale suppliers. As a result, the product proved incredibly profitable. Cocoa plantations arose with great speed across Asanteman.

Throughout Prempeh's rule, the Ashanti economy expanded considerably but also wracked up a large foreign debt. This debt would provide the British Empire an excuse to expand into Asanteman. British ambitions in Asanteman were motivated primarily by fear of other European powers expanding into the region. In 1884, the Germans created their first colonies in Togoland, while France began expanding its influence in the Ivory Coast. Britain had long sought to expand their own influence into the regions north of Asanteman, namely towards the city of Salaga. Not only did French threaten the British route to Salaga, but they also threatened British access to Ashanti cocoa production. The French already possessed the equally cocoa-rich area of the Ivory Coast, and possession of Asanteman would give French merchants an enormous competitive advantage over British cocoa sellers. At first, the British and French each sought to limit the other's expansion by supporting their enemies. The British, through their ports in Sierra Leone, helped the great Mande general Samori Toure fight his wars against the French by providing his armies with guns and ammunition. On the other hand, the British were afraid to attack Prempeh due to the fear that the French would similarly support the Asantehene to foil their own expansionist ambitions. The British and French eventually agreed to stop funding each other's enemies, and Asanteman was fair game for British expansion. The governor of the Gold Coast marched an army towards Kumasi. Prempeh, seeking to avoid a destructive sacking of the city, capitulated before fighting could begin. 

Prempeh is forced to genuflect before British colonial troops just before his arrest in 1896.

After his capitulation, the British arrested Prempeh and exiled him to the Seychelles, marking the official end of the Ashanti Kingdom. But, the end of the kingdom is not the end of the Ashanti history. Next episode, we will introduce a famous Ashanti noblewoman who will lead a rebellion to preserve Ashanti nationhood: Yaa Asantewaa.

S3E27: The Ashanti Civil War

The short-reigning Asantehene Kwaku Dua II pictured in the center of the frame. He was the first asantehene to be photographed during his rule.

The Ashanti civil war was rooted in the aftermath of the impeachment of Asantehene Mensa Bonsu. Following the old king's exile, a short succession dispute broke out between Mensa Bonsu's brother (also a previously impeached Asantehene) Kofi Kakari, and the official heir to the stool elected by the asantemanhyiamu, Kwaku Dua II. Kwaku Dua II, with the help of his father Owusu Koko, managed to defeat Kakari's supporters. Rather than reconciling with his defeated enemies, Kwaku Dua II lured Kakari's remaining supporters into a trap by promising amnesty before mass-executing them all. Kakari himself was killed shortly after, marking the first time in history that a former Asantehene was executed.

The rebuilt royal compound at Bekwai (pictured in 1900.)

The brutal killing of Kakari's supporters restored stability for a brief period. However, Kwaku Dua II died of (ostensibly) natural causes shortly thereafter. Due to the brutal trap that the king had sprung on Kakari's supporters, few Ashanti elites were willing to risk travelling to Kumasi to elect a new asantehene. As a result, for the first time since the foundation of the state, the golden stool was empty in 1884, and would remain so for four years. This time is periodized as the "Civil Wars" era of Ashanti history, and for good reason. The lack of a central authority resulted in Asanteman collapsing into a series of localized conflicts. Conflicts that ordinarily would have been small, brief disputes, such as questions of the succession of minor omanhene stools, escalated into outright wars when there was no central authority to arbitrate them. Omanhenes also engaged in freebooting conflicts, such as when the omanhene of Bekwai decided to try and reconquer the breakaway province of Adansi. The Adansi king managed to frustrate the Bekwaihene's attempt, and even launched a counterattack on Bekwai, killing the Bekwaihene in the process. The new Bekwaihene managed to reverse course though, and conquered Adansi in a particularly bloody fashion, depopulating much of the region in the process.

Ashanti kingdom in 1886

The Ashanti kingdom remained disunited until 1888, when a political movement led by the future Asantehene Kwaku Dua III, more commonly known by his later nickname Agyeman Prempeh I, reunited the state and ended the period of civil war.

S3E26: Reformers and Reactionaries: the Rise and Fall of the "God's Creativity Cult" in the Ashanti Empire

 

Last episode, we focused on the early military successes during the rule of Mensa Bonsu, including the successful defeat of a rebellion by the king of Juaben. Defeating this uprising temporarily restored order to the Ashanti state, but it did not guarantee a return to long-term success. The rest of Mensa Bonsu's rule will be defined by the struggle between Mensa Bonsu and other elements of the Ashanti state that sought to derail his many efforts at monetary and social reform.

"John" Owusu Ansah, Mensa Bonsu's progressive advisor and important statesman.

    One of the main influences that pushed Mensa Bonsu towards a direction of progressive reform was his uncle, the Ashanti diplomat Owusu Ansah. Ansah, who had been educated in a monastery, converted to Christianity, and even visited Great Britain on multiple occasions, was a true cosmopolitan. He was influenced by the ideas not only of British progressives, but also Fante and Ga reformers from the 1860s. He was a staunch opponent of slavery, debt bondage, and other forms of involuntary servitude despised the Ashanti government's reliance on capital punishment and sought to replace the Ashanti education system of apprenticeship with one of formalized, bureaucratic education in the western style.

The extent to which Owusu Ansah's influence had an effect on Mensa Bonsu is unclear. The asantehene did implement some policies that seemingly align with the goals of Ansah. For example, he did declare that only murder could be a crime that received capital punishment. However, it's not clear if this was based on a humanitarian desire to reduce the number of executions, or rather as an attempt to increase revenue generation through legal fines, the primary alternative punishment to execution. 

This decision angered some reactionary members of Ashanti society. Executions in Asanteman were often of an overtly religious nature, leading many foreigners to confuse criminal punishments with "human sacrifice." Regardless of if they should be labeled as sacrifices or not, the fact that the number of prisoners being offered to the ancestors declined was a bad omen for religious conservatives in Asanteman.

The reactionary backlash against Mensa Bonsu's reforms, but more generally the decline of Ashanti power and stability, took the form of a man named Kwaku. Kwaku, who claimed to be possessed by the spirit of the great Ashanti religious leader Anokye, declared himself to be the new religious leader, or Okomfo, of Asanteman. Kwaku alleged that the blame for the decline of Ashanti society could be firmly placed at the hands of a conspiracy of witches.

1925 carving of a "Sasabonsam", a supernatural creature said to act as an ally of witches

    The Ashanti view of witchcraft should not be mistaken for the Akom religion as a whole. Rather, witches were viewed as people who abused supernatural magics for evil purposes. This usually took for the form of poisoning pregnant women. As a result, witchcraft mythology in Asanteman largely functioned as an explanation for traumatic events like miscarriages or bearing children with severe defects. Witches in Akan folklore are also unusually monstrous, sometimes resembling the western myth of a "vampire" more than western conceptions of witches. 

    Kwaku preached that, if the Ashanti could destroy the conspiracy of witches, then they could reinvigorate Ashanti society as a whole. Mensa Bonsu initially supported this movement, viewing it as a potentially useful political ally. However, when the Domankama began to set up a rival court for trying accused witches, they became a threat not only to the king's authority as the primary lawgiver in the country, but also to one of his primary revenue sources. 

A site of judgment in Kranka, modern Brong-Ahafo, rumored to be a place where accused witches were punished.

The relationship could not last. In 1879, members of the Domankama marched on the Ashanti palace on the orders of Okomfo Kwaku. They planned to overthrow Mensa Bonsu, who was clearly a stooge for the cabal witches or, even worse, in league with them. The attempt failed, but not before one of the mob had the opportunity to fire one of their weapons at the asantehene's head. The assassination attempt, which narrowly failed, would leave a permanent mark on the psyche of Mensa Bonsu. The asantehene's worst traits would become more intense as his once moderate paranoia began to consume him.

S3E25: The Juaben War

Mensa Bonsu Posing with his Mother

The latest episode of the History of Africa podcast picks up where our last one left off. Kofi Kakari, after leading his nation to a defeat in a war that he was never especially enthusiastic about in the first place, was impeached after he was caught robbing graves in order to pay for a war indemnity to the British. He was exiled from Kumasi to begin what was, ostensibly, a quiet, apolitical life, and replaced by his brother.

Kakari's brother, a quiet, unassuming man named Mensa Bonsu, immediately faced a major challenge upon ascending to the Golden Stool. The king of Juaben, a man by the name of Asafo Agyei, had many reasons to be opposed to Mensa Bonsu's rule. Not only had the kings of Juaben faced mistreatment and persecution by the Asantehenes of the past, but the rise of Mensa Bonsu, in particular, was threatening. Agyei, due to disagreeing with the battle plans supported by Kakari, had refused to take part in the battle of Amofo. This move, which deprived the Ashanti army of many of its best equipped veteran soldiers, played a major role in turning the battle into a British victory. Asafo Agyei feared that Kakari's brother would attempt to prosecute him for this choice. When the Asantemanhyiamu voted to confirm Mensa Bonsu's enstoolment, Agyei and several allied towns chose to secede from the Ashanti Empire, forming a long federation that stretched from the outskirts of Mampong in the north to Bekwai in the south. 

Despite some early successes, Agyei and his armies were eventually defeated by a force led by the Gyaasehene Adu Bofour. This allowed Mensa Bonsu to maintain the existing integrity of the Ashanti Empire, as well as showcasing that membership in the Ashanti state was not voluntary. Despite this, the important gold mining region of Adansi managed to slip away from Ashanti influence for more than a decade, becoming a British protectorate.

Map of Ghana after the crushing of the Juaben Revolt

Despite this victory, Mensa Bonsu's rule would not be one of prosperity and peace. Internal unrest would continue to haunt the Ashanti for the remainder of their days. The latter half of his reign will potentially cement his position as the worst man to ever rule the Ashanti Empire and a terrible person more generally. 

With the end of the Ashanti Empire rapidly approaching, now seems like a good time to announce that we are commencing a poll about the topic of our next season. Next season will take place somewhere in South or Central Africa, and will be determined by a vote by the show's Patreon supporters. So, if you'd like to take part in the vote, join us and support the show at Patreon.com/historyofafrica.