From Pastorate To Wor-Lumor; A Man After The Deities Heart Part 1





There was a man sent from God, whose name was John (John 1:5); there was a man sent from God to GaDaŋme, His name is Shitsɛ Nuumo Lakote Aduawushi. History asserts that the Nai wulɔmɔ comes from Lakote Aduawushi family. Nai is Lakote and Lakote is Nai. In her book Social Organization of the Ga People (Diagram X, page 180) Margaret J. Field demonstrates that the Nyɔŋmɔ Tsaa wulɔmɔ comes from Boi Tono family while the Nai wulɔmɔ comes from Lakote Aduawushi family. Zimmerman recounts that the Portuguese and Dutch were received by Lakote Aduawushi at the shore. He noted that they gave him a document to authentic him as the owner of the coastal land of Akra and upon Lakote’s request a golden rod was given to him because the document might be destroyed in the process of time. Carl Reindolf reiterates that after Lakote Aduawushi expired, his brother Lateboi was recognized by the Dutch as King of Akra. Reindolf continues that Boi Tono whom by then was Nyɔŋmɔ Tsaa wulɔmɔ was recognized as King of Akra by the Dutch after Lateboi’s demise. Since the choice of Nai wulɔmɔ from Lakote Aduawushi family is purely divine, a caretaker Nai wulɔmɔ (Sɛɛkwɛlɔ) upon agreement with Lakote Aduawushi family can be appointed to take over till the deities choose someone from Lakote Aduawushi Family to take over as Nai wulɔmɔ . This made Boi Tono (Nyɔŋmɔ Tsaa wulɔmɔ) eligible to take over Nai wulɔmɔ position and his son Boi Boikwei succeeded him until Lakote Nukpa became Nai wulɔmɔ during the reign of Nii Okaija I, Gbese Maŋtsɛ.

In order to continue the ancient landmarks the deities chose a true descendant of Lakote Aduawushi to reign as Nai wulɔmɔ and by the grace of God Shitsɛ Nuumo Lakote Aduawushi was installed 10 years ago to reposition GaDaŋme for unprecedented glory.


Shitsɛ Nuumo Lakote Aduawushi known in private life as Abraham Nii Lakote Lartey was born to Nii Lartei Agble from Lakote Aduawushi We and Selina Afadua Annor from Oshiyie Maŋtsɛ We. At childhood he was attacked by a strange sickness, upon enquiry they were told he will be a Nai wulɔmɔ so he should be taken good care of. His grandfather Afaduatsɛ Yiyi (from Oshiyie Maŋtsɛ We) been Agbaafoiastsɛ took upon himself to nurture him. He assisted his grandfather in many of his the rites he performed and played key role during Kple at Solo We Tsoshishi (Bortianor). Though his grandfather performed the Kpelekemɔ rites for the wɔyei, the young Lakote Aduawushi played key role in their rites. Some of the wɔyei Lakote was involved in their rites were Aawɔn Dapaa, (Deceased), Aawɔn Kwei Wulu (Kokrobite), Okomfo/Aawɔn Abla (Head of Ga wɔyei), Aawɔn Menubea (Korle wonkoo), Aawɔn La Baakan, Aawɔn Sɔnsɔn (Akpaŋajeŋ) and Aawɔn Bosuafi Baakan (Bortianor) just to mention a few.
After his father’s demise, financial constraints compelled him to end his education at Form 4. After he worked as a farmer, fisherman, driver and later joined the pastorate.


Nuumo Lakote recounts that in his youthful days, he frequently see men dress in white with white beard. Many times he sees himself pouring libation in front of a massive crowd. His brother Latekwei narrates that sometimes when they are alone at the farm; they will hear unseen people singing Aawoo oo Agba ee, bleku tsɔɔ. Any time this happens Lakote will run home leaving him alone at the farm. Nuumo Lakote corroborates that in the vision of the night, the spirits will take him to Nai We and Nai Shiã Wulu when he had not step his foot there physically. He knew what was in Nai We at a younger age when he had not been there.
Sometimes he will be libating in a dream and will wake up still saying the words in the dream. One time he recorded it and played to his mother. He then asked the mother who the voice of the one libating was. The mother replied that only Ashiaklɛ wulɔmɔ can say such a prayer but he responded that it is not Ashiaklɛ wulɔmɔ but him (Lakote). His mother wept and begged him to honor the call when the time comes. At that time he didn’t know who the Ashiaklɛ wulɔmɔ was nor even heard of him. Sometimes he will meet old men dressed in white at his church premises but they will disappear when church members are coming. When he was a driver he continued to see these old men in white around his car and this frequent occurrence made him stop driving.


Shitsɛ Nuumo Lakote Aduawushi, a Christian noble, theologian and Pentecostal was once a pastor of Healing Hand of God Mission, Bortianor. He became born again in 1982 and was baptized in 1983 by Rev Ayiku and Ps Ayitey at the Healing Hand of God Missions, Bortianor. He was made a deacon in 1999, appointed as an Elder in 2000, later a presiding Elder and ordained as Pastor in April 2010 during the Healing Hand of God Missions convention.

As his passion for God’s work increased in his early days in Healing Hand of God Missions, he felt too restricted by the Elders so He left for Christ Reformed Church (Kristo Asafo by Apostle Kojo Safo Kantanka) from 1987 to 1994 and He even presided in the resident pastor’s absence. His mother convinced him to return to the Healing Hand of God Missions because most of the elders had passed on and the church was declining. In His quest to improve his intellectual capacity and theological education, pursued various pastorial courses to enhance his spiritual growth.

He studied and was first ordained by Archbishop Shamback Amaniampong of Christian Redemption International Ministries in 2005. Later he was ordained by the Healing Hand of God Missions in April 2010 and was Pastor in charge of the Bortianor branch with an oversight duty of the Danso Adeiso branch.


When he was appointed as Deacon, people still refer to him as Nii wulɔmɔ but he get irritated because a man of God has nothing do with Wulɔmɔyeli. He fell sick and was sent to Oshiyie for treatment. Here again he was told that He was the Nai wulɔmɔ and until he accepts the call he can never be free. The deities have chosen him and his incessant ignoring and despising of the call only infuriates the deities. He needs to respond to the Nai wulɔmɔ call. In 1995 Oshiyie Maŋtsɛ Nii Odum and his son Obosomfo Willie performed rite for him to recover. In order to avert this ancient mandate, he resorted to many men of God but most of them claim He has been chosen to lead a great people so he should accept the call when the time comes. Upon his return from pastorial duties at Danso Adeiso on duties on 5th September 2010, he went to bed early. Around 1:30am, he couldn’t see anything again only to wake up on 7th September at Nai Shiã Wulu to meet the Weku Nukpa Nuumobi Lartey and the elders. They informed the late Gborbu Wulɔmɔ Wor-Lumor Konor Shitsɛ Nuumo Borketey Laweh Tsuru “Bormawu” in order to prepare for his initiation. As custom and tradition demands he we was sent to Nungua on 19th September 2010 to his spiritual brother to perform his rites for him. Part 2 will follow soon

Nuumo Aklɛtsɛ Ayi Kputua II

Zimmerman, Johannes, A Grammatical Sketch of the Akra- or the Ga –language (Stuggart: Basel Missionary Society. 1858).
Reindorf, C.C., History of the Gold Coast and Asante, Third Edition (Accra: Ghana Universities Press, 2007).
Field, Margaret J, Social Organization of the Ga People, page 180.

By: Ghanaianvoice


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