Oral History vs Written History: The Case of Teshie

Introduction: A Town with Two Stories

Teshie, one of the six independent Ga states on the Accra Plains, has a history that exists in two parallel streams: the oral traditions passed down through generations of the Numo Nmashie family, and the written accounts documented by colonial administrators, academic geographers, and modern researchers.

For centuries, oral history was the only history. The founding of Teshie, the migration of the Ga people, the establishment of the warrior state—these stories were preserved in the memories of elders, recited at festivals, and embedded in the rituals and protocols of the stool.

But with the arrival of colonial administration came written records. Maps were drawn. Census counts were conducted. The Gold Coast Chief List of 1941 catalogued villages and their owners. Academic researchers like D.A.E. Gilbert produced geographical studies of the Teshie settlements in the 1960s . And court judgments began to formalise—and sometimes contradict—the oral traditions.

This Accra Street Journal article examines the tension between oral and written history in Teshie, exploring how the two sources complement, conflict with, and complicate each other.

Part 1: The Oral Tradition – The Numo Nmashie Story

The Core Narrative

According to the oral tradition preserved by the Numo Nmashie family of Teshie and La, the Ga people originated from two migration streams: the Bonny group from Ile-Ife in Nigeria, and the Boma group from the region of present-day DR Congo . These two groups joined forces at Asoye in Benin and migrated together, eventually founding La on the coast between 1600 and 1629.

Within this dual migration, two leaders emerged. Odoi Atsem led the Bonny group and became the Mantse (chief) of La. Numo Nmashie led the Boma group and became the Mankralo (second-in-command) .

In approximately 1710, a serious feud erupted between Odoi Atsem and Numo Nmashie. The Ga Mashie King intervened to prevent civil war, but Numo Nmashie chose to leave La rather than remain under untenable circumstances .

Nmashie moved eastward to an area called Ledzekoku, where he purchased land from the Nungua Mantse, Afote Okley. On this land, he founded Teshie, establishing a new Ga town that would become the eastern bastion of coastal Accra .

A Strategic Decision Not to Become Chief

Nmashie made a remarkable decision. He did not appoint himself chief of Teshie. Instead, he appointed Nii Trebi as chief, retaining his own Mankralo position . He established a quarter system—Krobo, Agbawe, and Klemusum—each playing a specific role in the administration and custodianship of Teshie.

The Klemusum quarter was entrusted with the Lakpa deity, adding a spiritual dimension to Teshie’s heritage. The Numo Nmashie family’s foresight is evident in the careful planning of leadership succession and the maintenance of cultural practices .

The Warrior Accolade

Teshie’s oral tradition also preserves the warrior accolade “Gonti ni ashiii see anmoo kpo,” commemorating the occasion when the Teshie Mantse led the entire Ga State to repel an attack on Ga Mashie by Obutu aggressors . This story is central to Teshie’s identity as a warrior state.

Historian Wendell Adjetey, whose ancestors founded Teshie, describes the town as having been established as a “garrison after the outbreak of a civil conflict in neighboring Laa, a previous settlement that my ancestors co-founded” . He writes: “Formidable and feared, the pioneers of Teshie earned a legendary reputation for defending allies from aggressors, and made history as one of the only coastal peoples who resisted successfully the frequent incursions, apocalyptic wars, and raids for captives that hallmarked the rise of the Atlantic World” .

Authority of the Oral Source

The Numo Nmashie family’s oral tradition is not merely folklore. It is preserved and transmitted by the family that claims direct descent from the founder. As the Power of Attorney Holder for the Numo Nmashie Family of Teshie & La has written, the family continues to play a pivotal role in shaping Teshie’s identity, fostering community cohesion, and safeguarding the ancestral lands that form the foundation of their heritage .

Part 2: The Written Record – Colonial and Academic Sources

The Gold Coast Chief List of 1941

One of the most important written sources for Teshie’s history is the Gold Coast Chief List of 1941, a colonial administrative document that catalogued villages and their ownership. According to this document, Teshie has 33 villages, while La has 25 .

Crucially, the Chief List recorded that all Teshie lands are owned by the Numo Nmashie family and the Dzirasee family of La . This written record corroborates the oral tradition’s claim that the Numo Nmashie family are the custodians of Teshie’s ancestral lands.

Gilbert’s Geographical Study (1966)

D.A.E. Gilbert published “The Teshi settlements of the Accra Plains” in The Nigerian Geographical Journal in 1966 . This academic study documented that:

• The movement to the interior was a slow process; by the end of the 19th century, villages had been established as far as the Akwapim Ridge

• In the area stretching behind Teshi to the ridge, there are 24 subsidiary villages

• Some once-separate villages have now become part of an expanding Teshi

• Even now, new villages are being founded and old ones deserted

Gilbert’s study provides external, academic validation for the oral tradition’s claim that Teshie’s territory extends far inland. The 24 subsidiary villages mentioned in the 1966 study correspond to the 33 villages recorded in the 1941 Chief List .

The Katamanso War Records

The written records of the Katamanso War of 1826 confirm the oral tradition’s claim that Teshie warriors played a crucial role in the battle. According to the records, “Katamanso was won through the bravery of Teshie Warriors” .

The battle was documented by British colonial officials, who noted that the British used rockets for the first time in the country, a technological advantage that contributed to the Asante defeat. The Ga-Adangbe forces used guerrilla tactics, fighting from trenches dug in the forest .

The 2011 National House of Chiefs Verdict

A significant written record of Teshie’s political status comes from the 2011 sub-committee of the National House of Chiefs. The committee affirmed that the Teshie Stool, the Osu Stool, the La Stool, the Nungua Stool and the Tema Stool hold no allegiance to the Ga Paramount Stool .

This verdict, delivered in writing by the highest chieftaincy authority in Ghana, provides formal legal recognition of Teshie’s independent status as a paramount stool. The Ga Paramount Stool never challenged this verdict at the National House of Chiefs or the Supreme Court of Ghana  .

The verdict also stated that there are 7 divisions under the Ga Mashie Stool: Abola, Asere, Gbese, Otu Blohum, Sempe, Akumadze, and James Town. Teshie was explicitly excluded from this list .

Elevation of La, Nungua, and James Town to Paramountcies (2011)

In November 2011, three stools in the Ga State—La, Nungua, and James Town (Ngleshie Alata)—were formally elevated to paramount status at a ceremony at Dodowa . The elevation followed recommendations made by a committee instituted by the National House of Chiefs.

The committee recommended that separate traditional councils be established for six traditional areas: Tema, Nungua, Teshie, La, Osu, and James Town, which were to be restored to their independent status as paramount stools . This written record confirms Teshie’s status as an independent paramountcy, though the formal elevation of Teshie’s stool appears to have followed a different timeline.

Crucially, the ceremony was told that “for the past 26 years, Teshie has been without a chief”—a significant admission about the stool’s vacancy during that period .

Part 3: Where Oral and Written History Align

Despite the differences in their modes of transmission, oral and written history align on several key points.

The Founding Narrative

The oral tradition’s account of Numo Nmashie founding Teshie after a feud in La is supported by:

1. The 1941 Gold Coast Chief List, which records that all Teshie lands are owned by the Numo Nmashie family and the Dzirasee family of La

2. Wendell Adjetey’s academic account, which confirms that Teshie was founded as a “garrison after the outbreak of a civil conflict in neighboring Laa”

3. The quarter system of Krobo, Agbawe, and Klemusum, which persists to this day

The Warrior Legacy

The oral tradition’s claim that Teshie was a warrior state is supported by:

1. Written records of the Katamanso War, confirming Teshie’s bravery

2. The accolade “Gonti ni ashiii see anmoo kpo,” which has been preserved in both oral and written form

3. The existence of subsidiary villages stretching inland, reflecting the military expansion of Teshie’s territory

The Political Status

The oral tradition’s assertion of Teshie’s independent paramount status is supported by:

1. The 2011 National House of Chiefs verdict, which explicitly states that Teshie holds no allegiance to the Ga Paramount Stool

2. The 2011 elevation of La, Nungua, and James Town as part of the same process that restored Teshie’s independent status

3. The 2022 Teshie Mantse declaration, which cites the 1992 Constitution and the Chieftaincy Act 2008 [Act 579] as the basis for rejecting subordination to the Ga Mantse

Part 4: Where Tensions Emerge

Dating the Founding

Oral tradition places the founding of Teshie at approximately 1710. Wendell Adjetey places it in the “late 1600s” . The academic literature suggests that the Ga migration to the coast occurred between 1600 and 1629, with Teshie emerging as a distinct settlement later .

These variations reflect the difficulty of establishing precise dates for events that occurred before written records were kept. The 1710 date is based on genealogical reckoning—the number of generations from Numo Nmashie to the present. The “late 1600s” date may reflect a different calculation or a different interpretation of the available evidence.

The Question of Subordination to Ga Mashie

Oral tradition maintains that Teshie has always been an independent state, co-equal with Ga Mashie, not subordinate to it. The 2011 National House of Chiefs verdict confirms this .

However, the colonial Native Administration Ordinance of 1927 imposed the Ga Mantse as President of the Ga State Council, creating a structure that implied subordination of the other Ga towns to Ga Mashie . The Teshie stool never accepted this as a permanent diminution of their authority.

The tension between the colonial-imposed structure and the traditional understanding of Teshie’s status persists to this day. In 2022, when the Ga Paramount Stool attempted to assert authority over Teshie, the Teshie Mantse rejected the invitation to attend the Ga Mantse’s Yam Rites, stating that he was “not ready to pull down his cloth from over his shoulder to the chest and stand on his sandals in public to pay obeisance to the Ga Mantse who is his co-equal Paramount Chief” .

The Vacancy of the Teshie Stool

In 2011, the elevation ceremony for La, Nungua, and James Town was told that “for the past 26 years, Teshie has been without a chief” . This written record suggests a period of vacancy that oral tradition may not emphasise.

The reasons for this prolonged vacancy are complex, involving chieftaincy disputes and legal battles. The Numo Nmashie family’s oral tradition may focus more on the founding and the legitimate lineage than on periods of interregnum.

The Ga Mantse Succession Crisis

The broader Ga Mantse succession crisis, documented extensively in court records and news reports, complicates the historical narrative. Multiple claimants have asserted the right to the Ga Mantse stool, including King Tackie Teiko Tsuru II and Nii Adama Latse II .

These disputes are recorded in written court judgments, including the 2021 ruling by Justice Frederick Tetteh of the High Court of Kumasi, which ordered the restoration of Nii Adama Latse II’s name to the Register of Chiefs, but which the Office of King Tackie Teiko Tsuru II argues did not declare him the legitimate Ga Mantse .

For Teshie’s history, these disputes matter because the legitimacy of the Ga Mantse affects the legitimacy of any claim to authority over Teshie. The Teshie stool has consistently maintained that it holds no allegiance to any Ga Mantse, regardless of which claimant is recognised by the courts .

Part 5: The Methodological Challenge – How Do We Know What Happened?

The Limits of Oral Tradition

Oral history is not perfect. Memories fade. Stories change with each retelling. Political agendas can shape which stories are preserved and which are suppressed. The Numo Nmashie family’s oral tradition is understandably focused on the achievements and legitimacy of their ancestor and his descendants. It may downplay periods of weakness, internal division, or failed leadership.

Moreover, oral tradition is particularly vulnerable to gaps in genealogical memory. The precise dating of events before the 18th century is difficult, as the 1710 vs “late 1600s” discrepancy illustrates.

The Limits of Written Records

Written records are not neutral either. Colonial administrators like those who compiled the Gold Coast Chief List had their own agendas—imposing order on what they perceived as chaotic indigenous systems, facilitating tax collection, and identifying collaborators.

Academic researchers like D.A.E. Gilbert relied on informants whose own oral traditions shaped the data they provided. The 24 subsidiary villages recorded in 1966 were documented based on what local informants told the researcher .

Court judgments, while authoritative, are not necessarily historically accurate. They resolve disputes based on evidence presented by parties with competing interests. The 2011 National House of Chiefs verdict, for example, represented a negotiated resolution to a political impasse, not necessarily a definitive historical account.

The Value of Corroboration

The most reliable historical knowledge emerges when oral and written sources corroborate each other. When the 1941 Chief List records that all Teshie lands are owned by the Numo Nmashie family , and the Numo Nmashie family’s oral tradition says the same thing, confidence in that fact increases.

When the oral tradition’s claim that Teshie was a warrior state is supported by written records of the Katamanso War , confidence in the claim increases.

When the oral tradition’s assertion of Teshie’s independent status is confirmed by the 2011 National House of Chiefs verdict , confidence in that assertion increases.

But when oral and written sources conflict—as in the precise dating of Teshie’s founding—historians must weigh the evidence, consider the biases of each source, and acknowledge uncertainty.

Summary Table: Oral vs Written History in Teshie

Frequently Asked Questions (FAQs)

1. When was Teshie founded according to oral tradition?
Approximately 1710, following a feud between Numo Nmashie and La’s chief Odoi Atsem .

2. What does the written record say about Teshie’s founding?
Wendell Adjetey places it in the “late 1600s.” The Ga migration to the coast occurred between 1600 and 1629, with Teshie emerging as a distinct settlement later .

3. Is Teshie subordinate to the Ga Mantse?
No. The 2011 National House of Chiefs verdict affirmed that the Teshie Stool holds no allegiance to the Ga Paramount Stool .

4. How do we know that the Numo Nmashie family owns Teshie’s lands?
The Gold Coast Chief List of 1941 recorded that all Teshie lands are owned by the Numo Nmashie family and the Dzirasee family of La. This written record corroborates the oral tradition .

5. How many subsidiary villages does Teshie have?
According to the Gold Coast Chief List of 1941, Teshie has 33 villages. D.A.E. Gilbert documented 24 subsidiary villages in 1966 .

6. What is the warrior accolade of Teshie?
“Gonti ni ashiii see anmoo kpo” commemorates the occasion when the Teshie Mantse led the entire Ga State to repel an attack on Ga Mashie by Obutu aggressors .

7. Was Teshie without a chief for 26 years?
Yes. At the 2011 elevation ceremony for La, Nungua, and James Town, it was stated that “for the past 26 years, Teshie has been without a chief” .

8. What is the Numo Nmashie family’s role today?
The family continues to play a pivotal role in shaping Teshie’s identity, fostering community cohesion, and safeguarding the ancestral lands that form the foundation of their heritage .

9. How reliable is oral tradition as a historical source?
Oral tradition is most reliable when corroborated by written records. The alignment between oral and written sources on land ownership, warrior status, and independent political status strengthens confidence in the Numo Nmashie family’s narrative .

10. Why do oral and written sources disagree on the date of Teshie’s founding?
The discrepancy reflects the difficulty of dating events before written records were kept. Oral tradition relies on genealogical reckoning (generations from the founder), while written sources may use different calculation methods or rely on different informants .

Conclusion: Both Are Needed

The case of Teshie demonstrates that oral and written history are not adversaries. They are complementary sources, each with strengths and weaknesses, each capable of illuminating what the other might obscure.

Oral tradition provides the narrative framework—the story of Numo Nmashie’s journey, the feud in La, the purchase of land from Nungua, the strategic decision not to become chief, the establishment of the quarter system. These stories are preserved by the Numo Nmashie family, transmitted through generations, and embedded in the rituals and protocols of the stool .

Written records provide external validation, chronological anchors, and documentation of political and legal status. The 1941 Gold Coast Chief List confirms land ownership. Gilbert’s 1966 study documents the subsidiary villages. The 2011 National House of Chiefs verdict affirms Teshie’s independent paramount status. The Katamanso War records confirm Teshie’s warrior legacy .

Where oral and written sources align, confidence in the historical narrative is strong. Where they diverge—as in the precise dating of Teshie’s founding—honest historians must acknowledge uncertainty.

The Teshie Mantse declared in 2022 that he has “full confidence in the 1992 Constitution and the Chieftaincy Act 2008 [Act 579] and related statutory structures as his point of reference” . But he also grounds his authority in the oral traditions of the stool, the ancestral lineage, and the warrior legacy that written records confirm.

Oral history and written history are not enemies. They are the two eyes of historical vision. Together, they see depth. Apart, each sees only part of the truth.

Frequently Asked Questions (FAQs)

1. When was Teshie founded according to oral tradition?
Approximately 1710 .

2. What does the written record say about Teshie’s founding?
“Late 1600s” (Adjetey); Ga migration to coast between 1600-1629 .

3. Is Teshie subordinate to the Ga Mantse?
No. The 2011 National House of Chiefs verdict affirmed Teshie holds no allegiance to the Ga Paramount Stool .

4. How do we know the Numo Nmashie family owns Teshie’s lands?
The 1941 Gold Coast Chief List records that all Teshie lands are owned by the Numo Nmashie family .

5. How many subsidiary villages does Teshie have?
33 villages per 1941 Chief List; 24 documented by Gilbert in 1966 .

6. What is the warrior accolade of Teshie?
“Gonti ni ashiii see anmoo kpo” .

7. Was Teshie without a chief for 26 years?
Yes, as stated at the 2011 elevation ceremony .

8. What is the Numo Nmashie family’s role today?
They continue to shape Teshie’s identity and safeguard ancestral lands .

9. How reliable is oral tradition?
Most reliable when corroborated by written records. The alignment between oral and written sources on land ownership, warrior status, and independent status strengthens confidence .

10. Why do oral and written sources disagree on the date of Teshie’s founding?
Different methods of calculation: oral tradition uses genealogical reckoning; written sources may use different calculations or informants

Source: Accra Street Journal 

Last Updated on April 12, 2026 by Samuel Kwame Boadu

Samuel Kwame Boadu

Samuel Kwame Boadu is a Ghanaian media entrepreneur and storyteller with a passion for amplifying urban voices and uncovering everyday truths. He is the Editor-in-Chief and Founder of Accra Street Journal, a dynamic digital platform dedicated to capturing the pulse of Ghana’s capital—its people, culture, challenges, business, sports and innovations.

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