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Akan features in Pekis tradition

Peki had for a long spell of time , been under Akwamu dominance. It's a difficult period. Peki was the task master for the Akwamu. This era was just after Pekis ill fated search , for the missing rear guard of the GBIS fell through. Retracing their steps ,the present location appeal to them and they settled as GBI of the South. Apparently, because they were numerically disadvantaged , the Akwamus easily conquered them. They were reluctantly submissive and knowing that the road to independence, was through patience and learning every fabric of Akwamu activity, most of all , their war formation and their Traditional religious system. Service to their gods and its attendant benefits were studiously copied because of their future needs Learning their language was a tool for knowing the intricacies of their behavioral pattern, Pekis pursued it vigorously. As at the time of Peki rebellion in 1833 which resulted in independence ,all rudiments of Akan life was well assimilated. Peki was equipped with the Akwamu calendar. ,which place a lot of premium on the observance of the *Adde Kese* rites. Pekis were versatile with the drum language ,war songs etc. Most drums in Peki today sound in Akan language. At Dzake you can hear *magye ma kumfra* , *metsri kotompo metsri huna huna* At Avetile *meni wu ni ,meni wu ni*. Wudome you hear *metsri abra, metsri kotompo* Dzake welcome you with a drum message *frititi magye ma kumfra. Frititi magye ma kumfra* (since time immemorial l assume my office) still at Dzake,the sound is *mum ku ,mum di ,mum ku, mum di*. Lots of interesting drum language that permeate the chieftaincy structure and make Pekis Tradition and cultural Practices a little out of sorts compared to other Ewe jurisdictions. Forefathers of Peki under compelling circumstances reluctantly forced to learn every nitty gritty of the Akwamu people. So when Peki finally rebelled it aided them greatly in triumphantly gaining their main objective , independence. The war formation adopted from the Akwamus was the Adonten Division at war front. This division is flanked by the Nifa and Benkum Divisions Seating right after them is Twiafo guard. The omahene camp comes after them. In effect the Fiaga never goes to the war front. The Kyidom division stays at home to cater for the invalids women and children. It's also obligatory that this division provide reinforcement to the war front when necessary. It also stay alert to Ward off any military incursion while the regular army is away. The above factors compelled Peki to without restraint absolved itself in customs and traditions we seems to feel so much uncomfortable with today. Some of the assimilated onces are very much entrenched. The calendar which the state god *nuve* fixes the date for planting of new yam , the day for observance of the *ade kese* rites that ushes in the celebration of the new yam and the day for the celebration of the new yam. It also permeates and influences days and rites perform for the various sacred stools. Then it was strategic and tactical for Peki to tow that line. Call for independence from the Akwamu was the sole determinant for the supposedly lost of identity when the generality of Ewes come to the fore. Interestingly , lessons secretly and tactically learnt from the Akwamus came handy in Administiring the affairs of Krepi States with such a high level of efficiency. *Togbe Appiah Kwadzo VI*

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