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land (specifically: Kukubir 1 and 2 and Kotokotui 2). For the other sections
an inheriting son or daughter is now responsible. As the first ebusua branch
has, during this generation, split into three branches, the total has now risen
to ten, with part of one of Odomankomasub-divided into three ebusua subdivisions.
While the process of sub-division has proceeded in this way over a
period of some 50 to 60 years, the Asukwa TWidan ebusua still operates as
a unity. Ebusua ye kor (there is only one family) we were told by Kobena
Abban, the overall Ebusua Panyin, when we questioned him on this issue.
It is undeniable that the ten branches are united in taking care of family
matters. They share funeral dues and act as one in case' of litigation, while
in all matters concerning the Asukwa land and its parts everyone is
invariably referred to their Chief, Nana Quansah, alias Osam Kwesi V.
But this is not the entire story. In line with what one would expect,
a process Of sub-division 0 f this kind has at least some disintegrating effects.
Meeting with the Ebusua Panyin of one of the ten branches of the Twidan
ebusiIa, we were told that this elder was not only Panyin of his own ebusua
but equally the Asasewura of his own land and that, consequently, we
should arrange for this land (which we had so far treated as part of Asukwa)
to be surveyed and mapped as a separate family land. When we next met
this elder for an appointment to establish the details ofthe land, we were
told that there would be no interview and that the land should not be
surveyed. All we had been told a week earlier was retracted.
What could have caused this complete reversal? We found that on
the previous day, when the elder had been testifying in the Odikro's court
because two people each contested a piece of this elder's part of Asukwa
which had been leased to both of them (a mishap that has befallen other
landlords as well), the overall Ebusua Panyin was among the audience and
protested that the elder could not lease land and receive money for it without
consulting (and 'acknowledging') the Asasewura of Asukwa. As everyone
should know: 'Asukwa TWidan ye kor' and this allowed no exception. A
quarrel ensued, as a result of which the elder had to give in and was ordered
to slaughter a sheep by way of pacification.
It is doubtful whether it will be possible to contain these forces in
the longer term assuming, as seems likely, that the process of sub-division
will proceed at an accelerated pace. Even with the central authority of the
Ebusua Panyin and the Asasewura being a few degrees less active and less
determined, the breaking-up forces might well gain the upper hand.
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