Inclusivity, representation, transparency, mutual respect, and fairness are critical foundations for promoting Unity in diversity in any community. As the Gonja community reviews its 1930 constitution, it must prioritize these ideals to manage the challenges of governance and identity in Gonjaland.

However, the present constitutional review procedure appears to deviate from these fundamental principles. Despite our sincere calls for inclusiveness and unity, there is a worrying lack of commitment to these values. This discrepancy has motivated us to call for a more inclusive and open review process.

In this communique, we raise what in our view constitute serious challenges to the integrity of the review process. These challenges range from historical misconceptions and inaccuracies to present-day governance issues in Gonjaland. Each problem highlights the crucial need to align the process with ideals of inclusion, representation, openness, mutual respect, and fairness.

2. Inclusivity, Representation, Transparency and Fairness

Unity in diversity, the basic philosophy of Gonjaland, is based on the ideals of inclusion, representation, transparency, and fairness. As a result, for the present constitution review process to properly build unity in diversity in Gonjaland, all stakeholders must actively engage and be involved, while also maintaining openness and fairness throughout the process. Unfortunately, the current state of the review process appears to diverge from these key principles.

To address this problem, we commenced our involvement by writing a letter to the President of the Gonja Traditional Council on October 7, 2023. In this letter, we requested that the fundamental principle of unity in diversity be embraced and implemented. We emphasized the importance of mutual respect among all tribes in Gonjaland, in maintaining the cohesiveness of Gonjaland.

However, our genuine attempts to promote inclusion were dismissed, particularly by the Ngbanya. Despite proactively providing a list of competent members from the Vagla Safalba Choruba and Nomee (VASCAN) communities for consideration by the review committee, not a single candidate was selected.

This failure to include other groups raises serious issues about the overall fairness and inclusion of the review process.

Furthermore, we are profoundly concerned about the apparent secrecy surrounding the review committee's nomination process, as well as the overt concentration on the Ngbanya, which appears to be at the expense of other groups. Such activities undermine the ethos of openness and collaboration, which are critical for undertaking a full and objective examination of the Constitution.

3. Historical misconceptions

It is critical to recognize that Gonjaland is not a homogeneous entity, but rather one based on the ideals of unity in variety. The historical backdrop of colonial administration's adoption of Ngbanya institutions has sometimes been misinterpreted as implying that indigenous tribes are subjects of Ngbanya chiefs in the Bole region.

The Gonjaland Youth Association (GLYA) appears to be working under this assumption, as seen by its concentration on Ngbanya chiefs at the expense of indigenous tribes. However, it is crucial to note that this colonial system was purely administrative, and the Ngbanya chief should not impose laws or customs on other groups.

It is imperative to emphasize to our brethren, the Ngbanya, that before the British Colonial Administration took control of the Northern Territories, indigenous tribes and the Ngbanya commonly coexisted peacefully, often intermarrying. It is important to emphasize that the Ngbanya did not have authority over the indigenous tribes.

It is also worth remembering that before to British intervention, Ngabnya divisions operated independently, with no central control. This decentralized structure rendered the Ngabnya system incompatible with the Indirect Rule policy, resulting in the merger of several regions into the Western Dagomba District.

The Ngabnya system only became suitable to the British Indirect Rule policy after the Gonja Chiefs Conference in 1923 during which divisional chiefs were either convinced or coerced into accepting Yagbonwura's authority, which aligned with colonial goals.

As stated in the terms of reference, the British Colonial Administration established chieftaincy in areas without centralized authority, including sections of the Upper West region. However, these indigenous tribes were erroneously classed as acephalous and put under the oversight of the Gonja Chiefs (Ngbnya Chiefs).

It is therefore crucial not to misinterpret this purely administrative arrangement as indicative of Ngbanya's dominance over the indigenous Vagla, Safalba, Choruba, and Nomee Chiefs, particularly in the extreme Western Gonja part of the Bole Area.

It is important to emphasize that the chiefs and tendons of these indigenous tribes are independent and analogous entities, not subordinates of the Ngbanya chief executives in the Bole area. As a result, they should be recognized and regarded as critical stakeholders deserving consultation at all times.
Another historical misconception is that the names "Ngbanya" and "Gonja" are synonymous, although this is incorrect.

Historically, the colonial authorities used the name "Gonja" to refer to the inhabitants of the present-day Savannah region of Ghana, which included a variety of ethnic groups such as the Vagla, Ngbanya, Safaliba, Mo, and Choruba. However, the colonial use of Ngbanya mechanisms for indirect control increased the Ngbanya group's popularity and authority, leading to an erroneous connection of Ngbanya with the larger word "Gonja."

This misconception is evident in the rhetoric of organizations like the Gonjaland Youth Association and the review committee, which repeatedly allude to entities such as the "Gonja/Gbanye Kingdom" and describe the Gonja/Gbanye as "the ruling estate." This incorrect categorization reflects a fundamental misunderstanding of Gonjaland's broad ethnic composition.

A direct consequence of this misconception is the categorization of our chiefs and traditional leaders alongside titled persons such as Mbonwura, Wanzam, and Akrama. We find this category highly offensive to our chiefs since it belittles their status and ignores their responsibilities and contributions to our community.

We are confident that if we had been involved in the creation of the proposed framework, several of these concerns would have been resolved. We thus call for a more inclusive and representational approach that honours the viewpoints and contributions of all Gonja tribes.

4. Chieftaincy and Land Matters

Chieftaincy and land issues have been major causes of contention in Gonjaland, owing partly to a lack of awareness of their nature within the region. While chiefs are regarded as stewards of the land in many parts of Ghana, the position in the Bole area differs, as outlined in the Gonja Constitution of 1930.

Despite this, there is a widespread misunderstanding that chiefs are the stewards of the land in the Bole area. This misperception has influenced the committee members' approach, notably their emphasis on engaging with only Ngbanya Chiefs.

This method raises fundamental concerns about the overall transparency and integrity of the review process. For example, the choice to only engage Tunawura, who is not a Tuna native, without engaging Tuna's Koro Tindana (Tendana) and/or Donguzee, Gbazaee, Nyumaga, and Gbazee-bee who represent the landowners raises doubts about their ability to appropriately comprehend land borders. Such neglect is not only unjust but also undermines the credibility and effectiveness of the review efforts.

5. Gonjaland Youth Association

We are deeply concerned about the trajectory of the Gonjaland Youth Association, which was founded to serve as a unified forum for all Gonja tribes. Unfortunately, we have discovered that the association has been hijacked by Ngbanya youth, resulting in the marginalization and alienation of other tribes in the Gonja community. This concerning development has resulted in the promotion of narrow, parochial interests above inclusion and unity among Gonja tribes.

This unilateral approach taken by certain individuals of the Gonjaland Youth Association jeopardizes our community's cohesiveness and solidarity.

Prioritizing one tribe's interests over another exacerbates existing differences and hampers efforts to promote mutual understanding and collaboration. Such activities not only plant seeds of contention but also risk continuing cycles of conflict and animosity inside Gonjaland.

It is of the utmost importance that remedial action be taken immediately to address this disturbing trend within the Gonjaland Youth Association. Realigning the association's aims and leadership to reflect the diversity of Gonja tribes and ensuring equal representation is critical to maintaining communal unity and peace.

Only by real inclusion and collaborative involvement can we overcome these problems and strive towards a future of solidarity, respect, and shared prosperity among all Gonja tribes.

6. Gonja Traditional Council and the Regional House Chiefs

The current makeup of both the Gonja Traditional Council and the Regional House Chiefs raises concerns about prejudice and discriminatory treatment of other indigenous groups. Currently, only Ngbanya Chiefs have full membership in these Councils, with chiefs from other indigenous tribes limited or reduced to observer status.

This current status quo not only violates the concepts of inclusion, representation, and justice, but it also undermines the underlying tenets that underpin unity in diversity. As a result, we strongly call for immediate action to address this discrepancy and guarantee that chiefs from all indigenous tribes have full membership and vote rights in both the Gonja Traditional Council and the Regional House Chiefs.

The prevailing composition of both the Gonja Traditional Council and the Regional House Chiefs raises concerns regarding bias and unfair treatment towards other indigenous tribes. Presently, only Ngbanya Chiefs enjoy full membership in these councils, while chiefs from other indigenous tribes are relegated to observer status.

This status quo not only contradicts the principles of inclusivity, representation, and fairness but also undermines the fundamental tenets upon which Unity in Diversity is built.

Consequently, we strongly advocate for urgent measures to rectify this disparity and ensure that chiefs from all indigenous tribes are granted full membership with voting rights in both the Gonja Traditional Council and the Regional House Chiefs.

By allowing chiefs from all tribes to participate equally, we can create a more inclusive and representative government system that genuinely represents Gonjaland’s diversity and richness. This phase is critical for fostering unity, mutual respect, and collaboration among all Gonja tribes, resulting in a more equal and peaceful community.

7. Key Demands

In the interest of fostering inclusivity, fairness, and transparency within the constitution review process in Gonjaland. We demand the following:

1. Inclusive Representation and Transparency: We demand transparent and inclusive processes for appointing members to the constitution review committee, ensuring equitable representation for all Gonja tribes, including the Vagla community.

2. End to Exclusionary Practices and Bias: We call for an end to exclusionary practices that have marginalized underrepresented tribes and biased decision-making within Gonjaland's governance structures.

3. Recognition of Indigenous Autonomy and Participation: We urge the recognition of the autonomy and importance of chiefs and tendons from indigenous tribes, ensuring their active participation and consultation in governance matters.

4. Correction of Historical Misconceptions and Promotion of Unity: We advocate for the correction of historical misconceptions regarding Gonjaland's governance and ethnic composition, promoting a more accurate understanding that fosters unity and inclusivity.

5. Reform of Gonja Youth Association: We demand the reform of the Gonjaland Youth Association to better represent and serve the interests of all Gonja tribes, promoting unity and cooperation among its members.

6. Equal Participation in Traditional Councils and Land Ownership Rights: We call for equal participation and voting rights for chiefs representing all indigenous tribes in both the Gonja Traditional Council and Regional House Chiefs, along with clarity on land ownership rights for all communities.

7. Commitment to Unity in Diversity: We emphasize the importance of upholding the principles of Unity in Diversity within Gonjaland, prioritizing mutual respect, cooperation, and shared prosperity among all Gonja tribes.

8. Conclusion

The issues described in this paper highlight the vital need for a more participatory, transparent, and equitable approach to Gonjaland's constitutional reform process. The concepts of inclusion, representation, openness, and fairness must be actively supported and integrated into all aspects of governance and decision-making.

The disregard for these values, as demonstrated by the exclusion of certain groups and the continuation of historical misconceptions, jeopardizes the review process's integrity and efficacy. It not only exacerbates existing differences but also has the potential to perpetuate cycles of conflict and animosity in the Gonjaland.

To overcome these problems and create a future of togetherness, mutual respect, and shared prosperity for all Gonja tribes, remedial actions must be taken as soon as possible.

This includes realigning the goals and leadership of organizations like the Gonjaland Youth Association, ensuring equitable representation in governance structures such as the Gonja Traditional Council and Regional House Chiefs, and encouraging genuine collaboration and engagement among all stakeholders.

Gonjaland can chart a more egalitarian, peaceful, and successful future for all of its tribes by prioritizing inclusiveness, representation, transparency, and fairness. Unity in Diversity can only be achieved through collaborative activity and dedication to these essential ideals in Gonjaland.

Thank You.