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Social and Demographic Changes in the Birim Valley, southern Ghana, c. 1450–c. 1800
Published online by Cambridge University Press: 22 January 2009
Extract
Recent archaeological excavations have revealed two distinct pottery traditions in the Birim Valley, southern Ghana. These have been classified as the ‘Earthworks Ware’ and the ‘Atwea Ware’. In certain archaeological contexts, the ‘Atwea Ware’ succeeds ‘Earthworks Ware’, and it also continues into present-day ethnography. The discontinuity between these two pottery traditions suggests a change in population. It is therefore suggested here that the population of ‘Earthworks Ware’ makers was one of the early victims of the Atlantic slave trade from about the mid-sixteenth century and that they were replaced in this area of the Birim Valley around a.d. 1700 by the Atweafo, a Twi-speaking group, whose descendants live there to this day. From the eighteenth century until close to the end of the nineteenth century a number of Denkyira, Asini and Asante migrants also moved into this valley. During this time the militarily weak Atweafo lived at the mercy of four major powers – the Asante, Akim Abuakwa, Akim Kotoku and the Akwamu. However, the Atweafo found means to survive under what seems to have been a highly volatile political environment by shifting their loyalty amongst these powers as situations dictated.
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References
1 This concept is most cogently and economically discussed by Philip Curtin, Steven Feierman, Leonard Thompson and Jan Vansina in their collective text, African History (Boston, 1978), 215–19.Google Scholar
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11 Looking at the map of the Birim Valley (Map 1) this area appears to have been enclosed by physical barriers and therefore in a way cut off from most of the north-south or west–east communication network of the pre-nineteenth-century period. There is the Atewa range rising up to about 800 metres and stretching from Asamankese to Anyinam in the north-east. Then from Anyinam to Nkawkaw, in a north-west direction, are the southern Kwahu Scarp and the North Fumang Scarp with peaks of about 720 metres high. From Nkawkaw westwards the Birim Valley is hedged by a series of high ridges such as the Jade Bepo (700 metres high); the Ajenjua Bepo (500 metres high) and the Miransa Hills (300 metres high). The river Pra which rises from the hills between Nkawkaw and the Jade Bepo Hows between the Miransa Hills and the Ajenjua Bepo to join its waters with those of the Anum to the south-west of Nkawkaw, thus becoming a torrent river and forming a formidable western barrier for the Birim Valley. Because of these barriers most of the trade traffic from and to further north appears to have snaked around rather than through the Birim Valley, mainly preferring the major trade routes along the western bank of the Pra to Elmina and Cape Coast, or the route through the Nkawkaw Gap and south to Accra.
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48 The idea of settling at crossroads was to avoid surprise attacks, which are difficult to guard against if one is entirely surrounded by forest on all sides.
49 Gold Coast Government Census Returns for 1891 and 1911, Government Printer, Accra.
50 These places are referred to by Wilks, ‘Akwamu, 1650–1750’, and Hill, ‘History of Migration’, as being Akwamu towns. Traditions from these towns do indicate that most of them were never vowed to Akwamu, and to prove this they point to the fact that they never migrated with the Akwamu when the Akwamu crossed the Volta. The exception to this claim is the town of Pankase, whose elders claimed that they were truly Akwamu until the coming of Kotokuhene when they were still at their old settlement of Akwasuo (Okuasuo). While there, their chief, Nana Nyama, a relative of Akwamuhene, Ansa Sasraku, was obliged to borrow money (3 mpredwan) to settle a debt in Kwahu. The Kotokuhene, on lending him the money, obliged Nana Nyama to pledge vassalage to him and his successors. Kiyaga-Mulindwa, D., ‘Birim Valley Historical Texts’, n. 53.Google Scholar
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