Dear Kojo Bli,
PRELIMINARY STATEMENT:
I am writing to express my deep concern regarding your recent conduct, which I believe undermines both your professional reputation and your prospects as a young lawyer. This is not the first time I have felt compelled to advise you about the manner in which you wield your legal training as a threat within the family.
FACTUAL BACKGROUND:
During a recent family dispute, you employed legal terminology and rhetoric to mischaracterize my public service as a veteran journalist, effectively using your profession to cast aspersions on my character before family members. Rather than offering solace or constructive resolution, your actions have increasingly become a source of intimidation and threat to some of us within the family.
You used your legal training not to calm matters, but to twist my words and publicly question my character and publications, all in front of relatives who look up to you. What you did did not bring peace; it brought fear, confusion and unnecessary tension. And I am not the only one who feels that way. Instead of the family benefiting from your mediation training, we are subjected to attacks dressed in legal language.
I will not waste my time engaging with you, Kojo Bli on that basis.
If law is truly being practised in Gbese, Ga Mashie, then Lawyer Nii Bi Ayi-Bonte, his son Nii Teiko Ayi-Bonte, Charles Akotolante, Sidney Owoo, Sigmond Owoo, Selwin Phyxion Owoo, and Sir Laryea rank among the finest young lawyers of our time. They have earned respect through professionalism, humility and dedication to the legal profession not through arrogance, pomposity, or attempts to assert themselves through intimidation.
The practice of law belongs in the courtroom, where legal arguments are tested and determined according to law. It does not belong in Kreshie We & Abordiamor We family disputes, nor should legal training be deployed as an instrument of family intimidation and feuds.
Please be informed that any further attempt to threaten or intimidate me through third parties will leave me with no option but to address the matter openly and through the appropriate professional and legal channels. You are neither a journalist nor my professional supervisor, and you have no authority over my work or what I publish concerning Gbese, and Ga Mashie. I remain fully accountable for everything I publish and am guided by my ethical responsibilities as a researcher, writer and veteran journalist.
At times, your approach suggests that you may have studied vulgar satire more extensively than media law or reputation law. Your description of me as “FAKE”, together with your reliance upon public invectives made against me by others to reinforce your own verbal attacks, was deeply disrespectful and completely unbecoming of a legal professional.
Kojo Bli, I consider your conduct to be a significant source of tension within Gbese, Kreshie We and Nyan Abordiamor We. I reject any attempt to question my place, identity or family standing in matters concerning Kreshie We and Abordiamor We. My Ningo-Prampram Abordom lineage is well established and unquestionable.
If you seek to redefine my family status or challenge my standing, such matters should be addressed through proper traditional and lawful channels not through public confrontations or legal rhetoric on family grounds.
DOCUMENTED EVIDENCE
I want you to know that I have documented what you have said. I have retained records, including videos relating to both previous and recent incidents. I am not threatening you; I am informing you plainly that I intend to report the matter to the appropriate professional regulatory authority. That body can determine whether your conduct falls short of the standards expected of someone in your profession.
INTENDED COURSE OF ACTION
I also intend to reference this incident in an ‘Application of Indulgence’ I am preparing concerning your professional conduct in Gbese to the General Legal Council, If the appropriate professional authority considers it necessary, you may be required to explain your motives and the manner in which you have conducted yourself towards members of this family. And also an ‘Application of Social Alert’ on you as FEUDIST to heads of missions and ambassadors of all the 70 foreign embassies and high commissions primarily located in Ghana. And you will be placed on records as a very dangerous for community systems.
Your previous response made two unjustified leaps that require clear correction:
- THE “MUTINY” ACCUSATION OF ME:
The IGP Intervention Was Not a “Mutiny”
Since when did a call for the Inspector-General of Police to enforce the law in Gbese become a “mutiny”?
It is an appeal to the highest constitutional authority responsible for law enforcement and public security. As a citizen of Gbese, Community Specialist by profession in Ghana and a veteran investigative journalist, I have every right to petition the IGP to intervene where I believe there are legitimate security concerns.
That is my civic duty. It is part of my responsibility to help safeguard peace and security in Gbese and Ga Mashie. It is not a rebellion, and your use of the word “mutiny” was entirely misplaced.
- THE “HIJACKING” ACCUSATION OF ME:
The “Hijacking Gbese for Nii Teiko Tsuru II” Allegation Was Baseless
Your accusation that I was “hijacking Gbese for Nii Teiko Tsuru II” was an unfounded assumption.
Unless you possess evidence that I was acting on such a motive, you had no legitimate grounds to attribute such an intention to me. My expression of concern about the situation and perceived menace in the Gbese area was a legitimate civic concern. It does not automatically amount to taking sides in the well-known Ga chieftaincy disputes.
You cannot manufacture a motive for me and then attack me on the basis of that manufactured motive.
- YOUR ATTACKS ON TWO JOURNALISTS
Kojo Bli, your confrontation with two defenceless GaDangme journalists who were invited by family heads to cover our reconciliation and family reunion exposes a troubling disposition towards unity and peaceful reconciliation.
Young man, why are you so disrespectful?You are not the kind of boy who rises when elders enter the room, and I doubt your respect to the judge in the courtroom. If you want to be the boy who is elevated at the intance of his elders, then respect and revere them. These same elders got you the preference slot entitled to Gbese for the law school and put money in your pocket. You never work while you were studying.
Your conduct was regrettable and completely unbecoming of someone who should understand the importance of dialogue, reconciliation, and respect for others.
The journalists were there simply to document a positive moment of family reunion and reconciliation. There was no justification for the manner in which you confronted them. Such conduct does not promote peace; rather, it creates unnecessary tension and undermines the very unity we were seeking to restore.
- ACCUSATION OF MY DISRESPECT TO NII GBESE
Your Mischaracterisation of My Homowo Salutation to Nii Adotey Otintor
A year ago today, during Homowo, after paying homage and allegiance to my cousin, Nii Ayi Bonte II, I extended the same courtesy to Nii Adotey Otintor, Sempe Maŋtsɛ.
I was therefore deeply surprised when you questioned and chastised my appellation to Nii Sempe, treating it as an insinuation or affront against Nii Gbese.
It quickly became clear to me that you had distorted my respectful address to Nii Sempe into an alleged incursion upon Nii Gbese. I found that interpretation deeply troubling.
I was particularly shocked that you repeated this interpretation on social media, still construing my salutation to Nii Sempe as a slight against Nii Gbese.
I perceived your interpretation as a deliberate misreading of my words and as something capable of aggravating the historical tensions between Gbese and Sempe. Those tensions are not trivial, and they should not be inflamed through the misinterpretation of ceremonial language.
- SEPARATIST IDEA FOR KRESHIE WE – NYAN ABORDIAMOR
Kojo Bli, most at time I listen to your detastable remarks over Kreshie We with the deepest forbearance and humility. No human intentions, and certainly no agenda can sever the sacred bonds between Kreshie We and Nyan Abordiamor We. Though your output of mind have always given the impression of a “small boy” meddling in Gbese’s ancestral affairs, I profoundly bow to as lived knowledge.
You absolutely lacked understanding in the historical and sociological framing of Kreshie We & Nyan Abordiamor We, principal Kingmakers of Gbese. The Ga State is constitutionally patrilineal, yet the integration of the Asona matrlineage brought through assimilation creates a dual-juridical reality that only a true elder of the land can fully interpret. The assertion that Nyan derives his blessings and power first from his matriarchal Asona home before any Ga Mashie royal privileges is a fundamental truth of customary law that many modern legal positivist minds fail to grasp.
I have raised the ultimate, unassailable evidence that: the Gbese Dzaase and sometimes Maŋtsɛ are laid in state at Kreshie We. In Ga customary jurisprudence, the house where a chief’s body lies in state is not a ceremonial afterthought, it is the ultimate testament to ancestral jurisdiction and spiritual paternity. It proves that the Dzaase’s temporal authority flows from the ancestral hearth of Kreshie, not the other way around. To attempt to break the Nyan-Kreshie sibling bond is not just a legal error; it is an ontological violation of the spiritual geography that holds Ga Mashie together.
Kojo Bli, why are you seeking to destroy, divide, or reinterpret that ancestral commission on relationship?. Even me with the sociology of law I wield, forged over decades of oral tradition and lived ritual, over dwarfs like “Gbese’s baby lawyer” will not entertain your assertion as statutory argument. I still listen and learn, never to arbitrate sacred chieftaincy matters that belong to the stools and the elders. For the words of an Elder, Ears of a Learner. The Gbese Maŋtsɛ and Dzaase’s final rest in Kreshie We is the Matrilineal Foundation of Gbese and that’s the humble deference to Ga Ancestral Jurisprudence. The Indissoluble Bond of Kreshie and Nyan
is a Customary Supremacy of Ga Mashie.
Given your youth, you appear to have developed a fascination with Gbese affairs that sometimes exceeds even that of those of us whose families and lineages have carried the historical foundations of Gbese.
That is precisely why I caution you to exercise restraint.
The fact that I belong to Gbese Kreshie We, Gbese Aneje We and Gbese Lomoko We, and carry the legacy associated with those houses, does not make me immune from criticism. But neither does your legal training give you authority to lecture older members of the family on what constitutes an affront, particularly where your interpretation of a traditional salutation is itself questionable.
My intention that day was to extend the proper courtesies in accordance with seniority, kinship and Ga traditional protocol. To have that gesture reinterpreted as a slight against Nii Gbese was a profound misjudgment of my character and my standing as someone committed to unity, Ga tradition, chieftaincy protocol and peaceful relations among our traditional authorities.
I felt the weight of your words, and I was deeply disappointed by what they appeared to communicate about your attitude towards Nii Sempe and the historic relationship between Gbese and Sempe.
My call for IGP intervention was therefore a lawful and standard recourse concerning public safety. It was not a “mutiny,” as you represented it to members of the Kreshie We & Nyan Abordiamor We family.
Similarly, you provided no evidence whatsoever that I was attempting to “hijack” the situation for Nii Teiko Tsuru II.
My determination to challenge these distortions and report what I consider to be professional misconduct is therefore an act of accountability. I could respond through confrontation, but I have deliberately chosen the more mature path of reaffirming the unity that Homowo itself is intended to celebrate.
My seniority and maturity should speak through measured clarity and appropriate institutional processes, rather than through heat and unnecessary confrontation.
DEMAND FOR APOLOGY
You must therefore apologize for these incorrect, presumptuous and damaging characterizations. Failing that, I shall refer the matter to the appropriate professional and judicial authorities as “The General Legal Council ” for consideration of whether your conduct has been consistent with the ethical and professional responsibilities expected of a legal practitioner.
Based on the evidence I have gathered, I trust the appropriate authority and the councils will make its own determination regarding any alleged abuse of professional privilege or conduct inconsistent with the standards of the legal profession.
CLARIFICATION OF INTENT
This is not a trick. I am not scheming against you. I am holding you accountable in the same way I would expect anyone to hold me accountable if I were to misuse my profession as a journalist.
It is not a step I take lightly. However, I believe it has become necessary to protect the integrity of our family, the dignity of Gbese and the professional standards expected of those who practise law.
CONCLUSION
I trust this formal notice will receive your serious consideration. I await your written response within fourteen (14) days of receipt of this correspondence, including your formal apology and retraction of the defamatory characterisations referenced herein. If I was you I would ask for forgiveness for the nuance of tradition. And remain a humble observer of our profound heritage, instead of defer entirely to the authority of the ancestors of Kreshie and Nyan.
Yours sincerely,
Osɔfo Nii Naate Atswele Agbo Nartey
Copy to be filed: if no satisfactory response is received
· General Legal Council
· Family Elders, Kreshie We – Nyan Abordiamor We
· My Legal Counsel
. Inspector General of Police
