Town History


The myths and traditions of Ejura relate that in the remote past, the Ejura area was the place where

God the creator sanctified or purified himself

The expression “odwira ne ho” became corrupted into EJURA. It is clear from the legend that the name EJURA was in existence long before a group of Asona family came to occupy the area and the story recorded in traditional history is that the ancestress of this Asona family group was Abrewa Musu who lived at Adanse Ayaase near Asante Bekwai.  Her grand-daughter called Boahwene had a son called Bonsie-Twi, and a daughter called Bomdawu.

However, they observed that the land was not suitable for their purpose, and continued the intensive search till they reached a place where legend has it that “God the creator purified himself” regularly.

Bonsie-Twum and his followers accompanied the Tena royal family who left Adanse and settled at Behinase, Realising that they were hammed in at Behinase, Juaben and Nsuta near Otikrom (Juabenmma) they moved north-eastwards and settled at a place called Mampong-Akrofose under the leadership of Boahenantuo, the first Beretuo royal to occupy the Mampong Stool.  The preceding three chiefs belong to Tena royal family.

It was during his time that Asante overthrew Denkyira, in mid 1701 Boahenantuo commanded the whole national army at the express command of Ejura, Nana Bonsie-Twum accompanied his superior officer to the war.  Akuamoa Panyin succeeded Amaniampon.  He is reported to have visited the site of Mampong and even began to build the town.

Oral tradition has it that when they all moved from Mampon-Akrofoso to new Mampon, the Asona group under the leadership of Bonsie-Twum settled at Kubesinase.  As they were still multiplying, they could stay and expand.   So Nana Bonsie-Twum dispatched his nephew called Boakye on reconnaissance mission and to explore the hitherto unknown lands.  He was provided with one hundred gun-men. Their wandering took them to Anyinasa in the neighborhood where the aboriginal settler directed them to look yonder and pitch their camp near the Odum tree.

The only woman they met was Oduomponsem who had a brother, Kuruboakuma, who never entertained visitors on the land.  Such an affront suggested open confrontation.Therefore, Safohen Boakye returned to Mampon to give account of his mission.  And since he was determined to settle on that particular land, his uncle increased the size of his army and they marched to the converted land.

Soon the aboriginal settler and his invisible men were defeated and so Ejura came into the possession of the Asona royal group from Mampon-Asante.  For some obvious reason, the chief of Apa who was a member of Mampon royal house envied the land acquired by the Asona family.  So the Mamponhene instructed Nana Bosnsie-Twum and his adherents at Kubesinase to make Ejura their permanent home.

Thus Nana Bonsie-Twum became the first chief of Ejura and Adontenhene of Mamponhene of Mampon-Asante traditional hierarchy.  Successive occupants of the Stool were Nananom Boakye.  Oti Owusu Bekoe, Dua Aboodee, Apau Kumadee, Osei Hwedee, Osei Asumadu etc. In the early days, Ejura commanded the trade route known as “Amaniampon Tempon” i.e. Amaniampon Highway, spanning between Kumase and the Hausa states in the north.  The geographical position of Ejura therefore, made it a prosperous market centre where live-stock, blankets and smocks were brought there from the north, while traders from the Asante region brought kola nuts in exchange for cattle and coarse blankets.  The trading activities advertised the wealth of Ejura and attracted more influential persons who contributed to the economic and cultural development of the state. Ejura now became the economic heart of the north-east.

Finally, Ejura was made the administrative capital of north-eastern Asante, comprising Effiduase, Mampon, Nsuto, Asokore, Ntonso, Amanten, Atebubu, Wiase and Dwan. Also a District Commissioner’s office was established as well as a District Magistrate court up to try both civil and criminal cases in 1913.  The offices were removed to Mampon Asante at the instigation of the Mamponhene, Nana Osei Bonsu in 1921.


Traditions claim that the royal Aduana lineage of Sekyedumasi, in the Ejura-Sekyedumasi Municipal of Asante, originated from Asumegya-Asantemanso.

While they were living on this ancestral homeland, dispute occurred within the entire Aduana family. As a result, a section of the royal Aduana family emigrated northwards under the leadership of Nana Miri Boafo and his sister called Tiwaa-Gyaakroma, accompanied by seven hundred warriors.

They first went to Asekye near Amowi in present day Nkoranza Traditional Area. While at Asekye, the Takyimanhene married Tiwaa-Gyaakroma and had three issues with her – a boy called Aka Sraman, and two girls – Danowa and Afrahemaa, Danowa married at Wenchi where her descendants are still living.

Later, Nana Miri Boafo and his followers continued the journey to Takyiman-Kenten where they settled and the leader was made an Osafohene by Nkoranzahene who placed the villages of Wurakasi and Krobo under him.

The migrant-leader died and was succeeded by his nephew Aka Sraman. During his reign, King Opoku Ware of Kumase, invaded Takyiman 1722/23. Aka Sraman joined the Takyimanhene to fight the Asante army because at that time all the land of Nkoranza belonged to the Takyimanhene Ameyaw.

When the war ended in favor of the Asantehene, Aka Sraman’s contingent surrendered to the Asante army and traveled with them to the Asante army and travelled with them to Donkoro-Nkwanta where Aka Sraman summoned his elders and revealed to them his intentions to discontinue the journey to Kumase for the victory celebration. Since he had no male relative within the royal Aduana family, except his only sister Afrahemaa, he charged his son Gyima of Oyoko by birth, to lead the desperate-looking people.

He surrendered to Gyima his war-medicine, two brass belts, an iron helmet, one live faggot, a sealed box and one white stool. Again he attached two fetish priests called Tertia and Taa Kwaku to the Stool property. Lastly, he instructed that

“if and when my sister gives birth to a male child then Gyima should surrender stool properties to his nephew in conformity with matrilineal system of Stool succession. And may you grow to prosper and establish a new stat for my people”

After the handing-over ceremony, Nan Aka Sraman vanished into thin air and was never again seen, because he was not prepared to appear before the Asantehene whom he had fought against.

The following chiefs and Stools accompanied Nana Gyima to Kumase. Okyeame Apau, Kwame Kantaku’s Stool(Wurakesehene), the Odikro of Droben, Ba Saprong’s Stool which is now known as Dapaafohene.

On the arrival at Kumase, Nana Gyima swore the Oath of Allegiance to the Asantehene, and vowed never to return to Takyiman, they were directed by the Asantehene to settle at Anyinasuso under the protection of the Ahenkrohene Nana Ntim Bafour fo the Oyoko Clan. Later, the war prisoners indulged themselves in excessive drinking as they bemoaned their plight while in captivity; they credited drinks at Offinso. As the host became liable for the debt, he reported the extravagant behaviour to the Asantehene who placed them under the Ankaakihene Nana Yamoa Ponko. But when the Ankaasihene died, a great number of the war prisoners were sacrificed. Truly, the Asantehene deplored the conduct of the Ankaasi people and consequently placed them under the Nsumankwaahene of Kumase, Nana Domfe Napare who was very kind to them.

They found Anyinasuso settlement unsuitable so they first went to Ejura where they were welcomed by Ejurahen Krubu Kumah. They moved inland via Aframso road and settled permanently at their present home which was more suitable for them as it was on the border between the forest and the Savannah. According to the Sekyedumasihene, Nana Kofi Anti II, Aka Sraman and Afrahemaa and their adherents arrived at Sekyedumasi about 1750, and that the Aduana royals’ swored that they would serve and swear only to the Asantehene, and the descendants of the Sekyedumasi royal lineage have since invariably kept his Oath. Nana Kofi Nti was enstooled 1/12/1944; destooled 16/9/1946, and re-instated 4th December, 1958.

When they arrived at their new home, they found the area covered with Odum-trees, and because they settled first at Asekye before migrating from there, they named it Asekye-Odum-ase, which has since then been corrupted into SEKYEDUMASI. Aka Sraman’s son, Gyimah who brought the stool to Sekyedumasi died there. He was succeeded by a son of the Queen-mother(Afrahemaa) called Owusu Ansah.

This article uses material from the Ghana National Commission on Culture, writen by: KWAME AMPENE (Founder of the Guan Historical Society)