The history of Akuapem can generally be divided into three main periods.  The first of these extends from the mid-1300s up to about 1600 AD, during which the Akuapem Ridge was mainly inhabited by the aboriginal Guan-Kyerepong people.  The second period was the Akwamu period, which started in the 1640s and lasted until the early 1730s.  The third period began with the establishment of the Akuapem State, led by the Akyem warlords, in the 1730s, following the Akwamu authority’s removal from the ridge. The fact that the Akwamu were expelled from the Akuapem Ridge enabled the creation of an independent Akuapem State, based on an indigenous political agreement first introduced at Abotaky by the ancestors of the Guan-Adedi rulers and Akan military leaders who brought it together.  Through this accord, the founding fathers of the Akuapem State used indigenous political knowledge to establish a system for the governance, security, and future development of the new state.

In the tradition of the Akuapem, the Abotakyi Accord of 1733 is seen as an eternal political agreement and as a significant account of the social, military, and political arrangements that shaped the new state.  It combined two complementary systems of authority: the Akan matrilineal military and political system and the earlier Guan patrilineal system based on priesthood.  This latter system was marked by theocratic political institutions which were characterised by a close link between political leadership and priestly authority.  At the heart of the new political and military structure was the leading warlord, Safori, who, along with the founders of Akuapem, adopted the Akan square military formation as the basis for organising the state.  After the successful war of liberation, Safori became the first Okuapehene (Ɔmanhene)-elected by ascending the Ofori Kuma Stool.  The fact that he had served as Commander-in-Chief during the Akuapem war of liberation enabled him to take on the duties of administering, defending, and governing the newly established state.

The way Akuapem was governed was very similar to the way its military was organised.  In the Akan military system, the highest chief was assisted by several divisional commanders or chiefs who helped implement policies and administer their own divisions.  These divisional chiefs worked with sub-chiefs and other officials who served as advisers and counsellors.  Positions such as the Ankobeafo (counsellors), Gyasefo (household staff), and Akyeame (linguists) were part of the overall administrative structure and played a role in the day-to-day governance of the state. The traditional military structure of Akuapem was based on the division of responsibilities among the state’s various departments.  The main types of formations were: The front or vanguard unit, known as Adonten No. 1 (currently Kronti division), the second in command to the Ɔmanhene or Okuapehene; The heavy infantry – Adonten No. 2; Gyase – traditionally associated with buffer bearers and archers; Benkum – the left wing, comprising infantry and cavalry; Nifa – the right wing, comprising infantry and cavalry; and Kyidom was the rearguard, with duties including protecting the supply lines, guarding camps, securing the retreat routes, and others.

The military and political system was based on the joint maintenance of Guan and Akan traditions, political duties, customary duties, and ethical principles all functioning within the customary laws and the established traditions of the state.  Although the system was not simply a means of conducting war, it did become a significant framework for political administration, social organisation, leadership, and for the protection of the Akuapem State. Akuapem took part in the coalition of southern states during the Battle of Akatamanso (Katamanso) in 1826, fighting alongside the British, the Danes, the Akyem, the Fante, Accra, the Adangme, the Akwamu, and other allies against the Asante.  The circumstances surrounding the battle had deep and lasting consequences for the history and ritual practices of Akuapem, especially regarding the founding of the Odwira Festival as an annual state institution. The 26th Okuapehene to hold the office of Ofori Kuma Agua (Ofori Kuma Stool), His Royal Majesty Oseadeyo Kwasi Akuffo III, is part of this long-standing tradition of Akuapem leadership.  In his role as guardian of the stool and of the customs and traditions of those who came before him, he carries on the system of traditional leadership and governance which originated with the establishment of the Akuapem State in the eighteenth century.

The history of Akuapem is therefore one concerning the Guan origins, the rule of the Akan, political liberation led by the Akyem warlords, the establishment of an indigenous state, the creation of a military organisation, and institutional continuity.  It is upon these historical foundations that one should base an understanding of the development of Akuapem traditions, especially those that have integrated into Odwira, the annual celebration of which, according to Akuapem tradition, stems back to the period following the Battle of Katamanso in 1826.