Why the Ghanaian Queen Mother is the Soul of a Nation

Ashanti queen mother

Queen Mothers (known as Ohemaa among the Akan) are not merely ceremonial figures; they are co-rulers who represent the feminine principle in Ghana’s traditional dual-gender system of governance. They occupy their own stool, wield significant political power, and function as essential checks on the male chief or king

The Queen Mother isn’t the wife of the chief or king; she is a co-ruler in her own right, occupying her own stool; a symbol of profound authority. This system has roots stretching back centuries, providing a unique dual-sex political structure that ensured the feminine voice was central to all decisions. Her role as the Royal Genealogist makes her the indispensable pillar of the entire political structure. She is the living embodiment of the matrilineal bloodline (mogya), the one who holds the sacred memory of the clan’s ancestors. This position gives her the authority to act as a check and balance on the male chief.

Amanase queen

The recent passing of Nana Konadu Yiadom III, the Asantehemaa (Queen Mother of the Ashanti Kingdom), was more than a national moment of mourning; it was a profound testament to the enduring power of women in Ghanaian traditional life. To understand her significance is to grasp the very soul of the Akan people, where governance has always been a powerful, dual-gender dialogue.

The four-day funeral rites (Doteyie) for the late Asantehemaa were a powerful spectacle of grief and regal solemnity. It was a moment when the vibrant, modern city of Kumasi literally slowed to a crawl. The air was thick with the mournful drumming and traditional musket firing, a sound that communicated sorrow to the ancestors. The ceremonies at the Manhyia Palace weren’t just a goodbye; they were a sacred preparation. The ritual silence and the ban on social activities enforced throughout the city emphasized the weight of her departure. The Queen Mother, who protected the people in life, was being escorted with dignity to her final rest at the Breman Royal Mausoleum, ready to join the ancestors from whom the future lineage must flow.

Beyond the palace, Queen Mothers today use their traditional authority to drive socio-economic development. They actively champion women’s education and economic empowerment, establishing cooperatives for local women in areas like farming and artisanal crafts. They are a crucial bridge between tradition and government, lobbying for amenities like schools and healthcare in their communities; a reflection of their primary responsibility for the welfare of women and children.  With the stool vacant, the focus now turns to the most critical function of the matrilineal system: the selection of the next Queen Mother. Unlike patriarchal systems where succession is automatic, the selection of an Ohemaa is a meticulous, spiritual, and highly political process.

Asantehemaaa

The royal family’s highest-ranking eligible females gather to identify a nominee. She must be a woman of unquestionable character, profound wisdom, and deep knowledge of the kingdom’s history and customs. The selection is a heavy responsibility because the new Asantehemaa will be tasked with three things: advising the Asantehene, preserving the sanctity of the bloodline, and most notably, possessing the sole authority to nominate the next King when the time comes.

This rigorous tradition ensures that the feminine voice remains the bedrock of the kingdom’s continuity. The Queen Mother’s enduring significance in Ghana proves that true authority doesn’t always roar from a throne; sometimes, it speaks with the quiet, authoritative wisdom of a mother who knows her children’s lineage and destiny better than anyone else.