159:
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that she was opposed to Osei Kwame's closeness to
Muslims from outside the kingdom, and his intention to establish "Koranic law for the civil code". Additionally if Kwame's conversion to Islam had continued it would have challenged the matrilineal inheritance policy of the people: instead of uncle to sister's son, it may have moved to a father-to-son model. Some sources suggest that Osei Kwame "was a believer at heart", but that Islam would not coalesce with the Asante's traditional social structures. After his de-enstoolment he fled to Kumasi.
31:
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According to tradition, her third marriage was to Adu Twum of Kumasi, who she had four children with: Opoku Kwame; Yaa Dufie; Akua
Akrukruwaa; Opoku Fofie. Yaa Dufie became Asantehemaa in later life; Opoku Fofie became Asantehene. According to tradition, Yaadom's fourth husband was Asokore-Mamponhene
419:
The
Recovery of the West African Past: African Pastors and African History in the Nineteenth Century : C.C. Reindorf & Samuel Johnson : Papers from an International Seminar Held in Basel, Switzerland, 25-28th October 1995 to Celebrate the Centenary of the Publication of C.C. Reindorf's
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This episode also led to a consolidation of Yaadom's power and the role of the
Asantehemaa. According to Ivor Wilks, Yaadom encouraged a revision of the royal genealogies, removing any reference to Osei Kwame's biological mother Akyaama, who could have potentially been a rival of Yaadom's for the
170:
In 1798, Yaadom led the deposition and un-enstoolment of the
Asantehene Osei Kwame, along with other influential figures in the kingdom. She was convinced that he had poisoned her son, who was a rival to his power. In addition to the supposed poisoning, one of the reasons given for her actions is
199:
Asantehemaa Konadu Yaadom is an important figure in Asante history for several reasons. Firstly, her marriages illustrate the competing power structures at work in the royal lineages of the Asante. Secondly, according to Ivor Wilks, her marriage to Adu Twum she established the "dominance of the
166:
The date that Yaadom was enstooled as the
Asantehemaa is debated. Historian Katherine von Hammerstein estimates she took up the role circa 1778. However David Owusu-Ansah makes the date 1770. Both agree that Yaadom held the role until her death in 1809.
149:
According to tradition, Yaadom's fifth husband was Owusu Yaw, of Anowo in Kumase. They had two children: Osei Yaw, who later became
Asantehene and an unnamed child. Both Yaadom and this final child died as a result of complications during the birth.
141:
believed this marriage to have been between
Katanka and one of Yaadom's sisters - in the received chronology of her marriages, there is not enough time for her to bear three children by him before she married her third husband.
117:
Yaadom was born around 1750. Her parents were the
Mamponhene Asumgyima Penemo and her mother was Yaa Aberefi, their marriage was made as a political arrangement in order for Penemo's clan - the
236:, set during Dutch expansion into West Africa in the nineteenth century and telling the story of two Asante princes who were presented to the Dutch royal court in 1837.
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Houses of Osei Tutu and Opoku Ware to the Golden Stool". Thirdly, she "contributed to the rise of a strong “centre” in the politics of the Asante union", according to
109:, whose multiple marriages and spiritual influence meant that she became an important and powerful ruler in the eighteenth and early nineteenth centuries.
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I, Otumfuo Nana
Agyeman Prempeh; Ashanti), Prempeh I. (King of; King), Prempeh I. (Ashanti; Boahen, A. Adu; Prempeh, Agyeman (2003).
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Religion and Chieftaincy in Ghana: An Explanation of the Persistence of a Traditional Political Institution in West Africa
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Practice and conversion of Asante market women to the Ahmadiyya Muslim Mission in the late 20th century | MSU Libraries
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Spiritual leadership in new immigrant situations: Ghanaian Mainline Protestant Churches in Germany and the Netherlands
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When Yaadom was approximately ten years old, a similarly strategic marriage was arranged for her to Apahene Owusu of
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Owusu Ansa, who she had three children with: Osei Kofi; Osei Bonsu; Osei Badu. Osei Bonsu later became Asantehene.
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Modernizing Indigenous Priesthood and Revitalizing Old Shrines: Current Developments on Ghana's Religious Landscape
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449:"Challenges of Cross-Cultural Dialog: The African Other in Peter Altenberg's Ashantee (1897)"
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There have been two subsequent rulers, who have taken Yaadom's name (with variant spelling).
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clan, which Aberefi was from. Her mother, Yaa Aberefi, was also enstooled as Asantehemaa.
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Asante in the Nineteenth Century: The Structure and Evolution of a Political Order
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was Asantehemaa from 1917 to 1944, ruling alongside Prempeh I and Prempeh II.
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The History of Ashanti Kings and the Whole Country Itself and Other Writings
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121:- to gain power in the region which was otherwise controlled by the
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538:(Doctoral thesis thesis). Bayreuth: University of Bayreuth.
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The Childrens Museum of Indianapolis, Queen Mother's Seat
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Akyeampong, Emmanuel K; Gates Jr., Henry Louis (2012),
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Her great-grandson Kwame Poku features in a novel by
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555:(Thesis). Michigan State University. p. 92.
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101:(c.1750 - 1809) was the fourth
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230:Brave Music of a Distant Drum.
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628:Brave Music of a Distant Drum
486:Journal of Religion in Africa
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35:Emblem of the Ashanti Empire
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498:10.1163/157006696X00307
310:Muller, Louise (2013).
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316:. LIT Verlag MĂĽnster.
189:Nana Konadu Yiadom III
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699:African queen mothers
518:Amoah, I. S. (2015).
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631:. Moritz HERBSTEIN.
604:. Moritz HERBSTEIN.
222:Atlantic slave trade
392:. British Academy.
694:People from Kumasi
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611:978-1-5080-4080-4
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399:978-0-19-726261-0
369:978-0-521-37994-6
323:978-3-643-90360-0
288:978-0-19-538207-5
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105:of the
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