Tamale Dakpema, Naa Bawa Fuseini, and his sub-chiefs, has on Saturday 12th February, 2022, mark the REMEMBRANCE DAY OF THE DAKPAMLI SKIN within the Tamale traditional area.
The purpose of this Remembrance Day was to throw more light and educate the general public on how the Dakpamli Skin was formed, and the importance of the Dakpamli skin within the Dagbon traditional area.
The day also was set aside to discuss the future of the Tamale traditional area.
Several personalities who graced the event include sub-chiefs within the Tamale traditional area, sons and daughters, members of the Tamale Dakpamli family, friends and sympathizers of Tamale Dakpema.
Tamale Dakpema, whose speech was read on his behalf at the fore court of his palace said, his palace is committed to work with other developmental organizations, planners, and decision-makers to promote development within the Tamale metropolis.
Naa Bawa Fuseini while expressing his readiness to partner with some developmental agencies also give the historical background of the Tamale Dapkamli skin saying, “Tamale Dakpema IS NOT a Tindaan Kpiegu but rather Tindaan Gban-Yara, and therefore does not fall under any chief within the Tamale traditional area.
According to him “the Tindaan Gban-Yara is a landed chief with his subjects while the Tindaan Kpiegu is a Tindana under the name of supervision of another chief”, he added.
Read the full speech below:
REMEMBRANCE DAY OF THE DAKPAMLI SKIN
INTRODUCTION
The Tamale Dakpema Skin wish to bring to the general public how far it has come as a skin, the situation of Tamale and the way forward.
N-Yab Tamale Dakpema and the entirety of the Dakpema family extend’s their greetings and salutations to N’dan Yaa-Naa, Naa Yab Kug-Naa, Naa Yab Tugri Nam and all the sons and grandsons of N’dan-Yaa Naa. The Tamale Dakpema palace is a sign of civilization which embodies peace and development as Tamale Dakpema Nsung Naa did for Tamale and Dagbon at large around 1907.
BACKGROUND
Who is N’Yab Tamale Dakpema
The originator of Tamale was N’Yab Dahamani-Bila (Daabila). He was the occupant and Tindaan Gban-Yara of Tamale before Naa Nyagsi conquest of Dagbon and the expiration of fetish priest around 1416. His conquest ended at Yong Duuni. There are two types of the Tindaanba
i) Tindaan Gban-Yara
ii) Tindaan Kpiegu.
The Tindaan Gban-Yara is a landed chief with his subjects’ whiles the Tindaan Kpiegu is a Tindana under the supervision of another chief.
Who Named Tamale “Tamale”?
The original name of Tamale was Gunbiliya-yili, but the Tamale Dakpema in his wisdom as the Tindana of the Traditional area shared portions of the land among his brothers namely; Kpambiegu, Changli, Zobogu, Tinzam, Silimboma & Kukuo. Calling on them to support him in the management of the land affairs – There came the name Tamale meaning “Tab’mali”
Who accepted whites to settle in Tamale and Gukpegu Naa coming to Tamale?
N-Yab Tamale Dakpema Nsung-Naa in 1907 accepted the whites (British) to settle in Tamale. In 1908, he instituted a local court where he was the chairperson and his elders the court officials for fourteen (14) years. After his demise, N-Yab Tamale Dakpema Busagri took over the court affairs for seven (7) years and when he passed on, N-Yab Tamale Dakpema Lagimbu (Binbarigu) chaired the court around 1930 with the following court elders: Wulana, Kpanalana, Gundana, Gushiena, Yimahana, Zobogu-Naa, Chang Wulana, Kpihigna, Tinzam-Naa, Wuri-she Naa
In 1932 N’Yab Tamale Dakpema Lagimbu couldn’t act as the chairperson of the court because he was seriously sick. The British had a consultation with the elders of the Dakpema skin demanding that the skin should appoint someone to act on-behalf of the Dakpema as the court chairperson. However the family was not in support of the idea. And the reason was that, so long as the chief was alive, the family cannot appoint someone to act in that capacity because the customs doesn’t support it. In consultation with the family, the British met Yaa Naa Abudu Satan Kugli seeking from him someone to sit-in for the Dakpema in the court. The Yaa Naa delegated Gukpenaa Alidu as the sit-in chairperson of the court as requested by the British in 1932, that was the first coming of Gukpenaa in Tamale. It is important to note that, the court officials were still elders from the Dakpema Palace.
The first Gukpe-Naa who took over the duties of the Tamale Tribunal Court in Tamale from Dakpem Binbarigu (Lagimbu) was Gukpe-Naa Alidu who died at Yendi after only one session in 1932.
In 1934, Gukpe-Naa Imoro came to Tamale to take up the duties of the Tribunal Court and resided at Zagyuri. The composition of that court was: Gukpe-Naa Imoro, Chang-Naa Napari, Kpambe-Naa Mahama, Tinzam-Naa Alhassan, Zobogu-Naa Teinga, Silimboma-Naa Lansah,
Kukoo-Naa Yirifa, Tamale Dakpema Wulana Nabilla Nyana and Wurishei-Naa Bugli
Gukpe-Naa Imoro was very mindful of the “Taboo” of Dagbon that he would not hold the Tribunal at the Tamale Dakpema’s Palace; instead he shared a school classroom as a Tribunals Court. He was also mindful that his visits to Tamale should be limited to not more than three (3) visits in a year.
The Yaa-Naa advised him to be mindful of only not to attend the Naa Gbewaa’s Shrine whilst in Tamale. Gukpe-Naa Yiri was next after Gukpe-Naa Imoro. Lateness to court was his (Gukpe-Naa Imoro) weakness and the Tamale Dakpema had to request Tamale Wulana Nibila-Nyana to have Gukpe-Naa Yiri as the Guest of Tamale Dakpema in the Wulana’s house. That arrangement remained until now even after the Tribunal Court was taken over by Magistrate Courts. This brief history clearly indicates that, Tamale belongs to Tamale Dakpema who is Tindaan Gban-Yara and not Tindaan Kpiegu. This fact is known to the overlord of Dagbon N’dan Yaa Naa and N’yab Kug-Naa as well.
What is the meaning of Tindana?
Tindana simply means the owner of the land. As said earlier we have two types of Tindaanba.
(i)Tindaan Gban-Y ara (ii)Tindaan Kpiegu
The Tindaan Gban-Yara is a landed chief with his subjects’ whiles the Tindaan Kpiegu is a Tindana under the supervision of another chief. Tamale Dakpema IS NOT a Tindaan Kpiegu but rather Tindaan Gban-Yara, and therefore does not fall under any chief within the Tamale Traditional Area.
The current situation of Tamale and the way forward
Without taking into account the characteristics of the persons for whom the activity is intended, no meaningful developmental activity can be carried out. In development planning, growth and change over time, as well as socioeconomic aspects, are all significant.
According to GSS, the Tamale Metropolis has a total population of 223,252, accounting for 9.0 percent of the entire population of the northern area. In general, the Metropolis portrays a young populace. The population aged 0-14 years is 81,156 (36.4%), while those aged 15-64 years make up the whole work force, which is 131,826, or 59.0 percent of the total population.
Tamale is currently home to a large population of young people. These adolescents were supposed to be the metropolis’ economic backbone, but owing to drug misuse, school dropout, and other social vices, they have become a burden to the area, requiring immediate government intervention.
This forum could be a valuable resource for the government in distributing development across the country’s many levels. Also for the equal distribution of national resources and government services, such as the allotment of government subsidies to education, health, and other social services among diverse regions and districts. The Tamale Dakpema Palace is ecstatic to offer the government a platform from which to encourage transformation. The Palace is making a commitment to work with development organizations, planners, and decision-makers to promote development. In addition to presenting the area’s profile, the forum sets the stage for a discussion of the traditional area’s future social and economic characteristics, as well as their implications for policy formulation, planning, and interventions. The forum’s findings are expected to be used to improve people’s quality of life through evidence-based decision-making, monitoring, and evaluation of developmental goals and intervention initiatives.
TI PUHIYA
Story By: Alhassan Yakubu |www.diamondfmonline.com |Ghana
