Elders of the Jamestown traditional area have issued a strong public disclaimer urging the public to disregard what they describe as false and misleading narratives circulating on social media about the status of the Jamestown Queen Mother Naa Afrimpong IV.
In a statement released to the general public, the elders rejected claims attributed to the self-styled prince Asharku Bruce-Quaye, insisting that the Jamestown Queen Mother remains the only legitimate occupant of the position under established customary and traditional structures.
According to the elders, the circulating publications lack both legal and customary authority and should therefore be ignored. They further cautioned the public against spreading or giving credence to negative, defamatory, or malicious stories directed at the Queen Mother, noting that such actions undermine the dignity of the chieftaincy institution and threaten peace within the Jamestown community.
“For the avoidance of doubt, the Queen Mother of Jamestown Naa Afrimpong IV remains in her rightful position and continues to be the one and only legitimate Queen Mother under the established customs and recognized structures governing the chieftaincy institution,” the statement emphasized.
The elders stressed that no individual or group has the authority to challenge or misrepresent the Queen Mother’s legitimacy through social media narratives, describing the chieftaincy institution as a protected pillar of the community’s heritage and governance.
DISPUTE OVER BRUCE-QUAYE’S CLAIM
The elders also addressed the broader chieftaincy dispute involving Asharku Bruce-Quaye, arguing that he does not hail from either of the two recognized ruling houses entitled to produce a paramount chief for the Ngleshie Alata traditional area.
They claim Bruce-Quaye originates from Anumansa (Kweikuma Tsoshishi), which they say traditionally disqualifies him from the Ngleshie Alata paramountcy.
The elders further questioned Bruce-Quaye’s adoption of the stool title “Wetse Kojo II.” They explained that the original holder of the title, Wetse Kojo Henry George Vanderpuye, was installed in 1939, meaning any legitimate successor would historically be the third to bear the name rather than the second.
They also indicated that Bruce-Quaye had previously been destooled as a sub-chief by his own family, a development they argue renders his claim to the paramount stool invalid.
WARNING TO POLITICAL FIGURES
The elders warned political leaders and public officials to exercise caution in their engagements with Bruce-Quaye while the matter remains unresolved.
They noted that several court cases challenging his claim are currently pending before both civil and traditional authorities, making any political recognition or engagement with him “dangerous and premature.”
According to them, endorsing or allowing Bruce-Quaye to act in official capacities as a chief could undermine traditional authority and escalate tensions within the community.
“By endorsing or engaging with Bruce-Quaye, political figures risk becoming entangled in a volatile chieftaincy dispute,” the elders warned, adding that such actions could lead to social unrest, prolonged legal battles, or even violence.
The elders said their primary concern is to preserve the sanctity of the chieftaincy system and ensure that any chief recognized by the people is selected through the proper customary process and accepted by the legitimate royal lineage.
ONGOING CHIEFTAINCY DISPUTE
With multiple cases still pending before both civil and traditional courts, the Ngleshie Alata chieftaincy dispute remains one of the most protracted and contentious traditional leadership conflicts in the Greater Accra Region.
The issue has drawn national attention due to its implications for traditional governance, community stability, and the chieftaincy registration process.
Despite the ongoing disputes, the Jamestown elders reaffirmed their commitment to protecting the legitimacy of their traditional institutions and maintaining peace and unity within the community.
