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@dimmeddesire:

dimmeddesire
dimmeddesire
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Region: PH
Sunday 02 August 2026 16:07:14 GMT
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Comments

user.3882494928
𝒜𝓃𝓃𝒶 ♡🐞 :
This was never abt a boy
2026-08-03 14:05:37
600
storberi_at_kape
Mayi :
yet never understood me
2026-08-05 16:25:56
0
lewsertintin
J :
hi, Jesus :))
2026-08-05 04:21:34
0
u2tokyo
💮 :
for a moment in time, he did. until he didn't
2026-08-05 15:18:03
0
greeshaha
g. :
and he never understood me
2026-08-02 20:38:11
289
preferablyyours
Preferablyyours :
It’s selfish to say but I guess I settle my vulnerability just for you
2026-08-03 06:51:49
77
jixmkhi
pokimon :
to be misunderstood by everyone was bearable, but to be misunderstood and judged by your own family was a different kind of betrayal. as they’re expected to protect or at least stay by your side thru ups and down, not to bring u down every fucking chance they get. it is as if like they’re waiting for your mistakes
2026-08-05 01:04:55
5
agapeanchored
Ophelia :
But you... have misunderstood everything I've said
2026-08-04 20:09:20
5
usermo95rb224x
user72550174370 :
and he did understand me, he understood every part of me. that’s what hurts so much he knew leaving me like this would hurt me and he still did it
2026-08-03 23:57:20
11
the_chosen_one_369
I AM :
I was heard but never understood...😔
2026-08-03 15:15:38
9
alexazuleyka4
Azul :
yet
2026-08-04 12:57:28
2
lovetobe_rio
ALEXA :
If my diary was a person, it's the only thing that understands me even my closest and family will never get who I really am and what I meant to😺😺😺
2026-08-04 14:38:06
2
canigetakish
quizh ☘︎ ݁˖༘⋆ :
2026-08-03 13:04:32
2
frenkseaivy
turks :
ayun cant relate
2026-08-03 05:56:00
1
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Phòng trọ dùng em này quá yên tâm ạ #xuhuong #binhlocnuoc
Phòng trọ dùng em này quá yên tâm ạ #xuhuong #binhlocnuoc


After listening carefully to the video recording of Mr. Solomon N. L. Aryeetey and comparing his narration with the extracts from the historic Gold Coast Chiefs Lists, I believe his concerns deserve attention. The published Chiefs Lists show communities such as Tchento (Chwinto), Papase, Anka (Ankwa) Doboro and Larteiman under the Ga State, with Ga Headmen recorded in those communities during the colonial period. In contrast, the corresponding Akuapem records reviewed do not list these communities under the Akuapemhene’s jurisdiction in those editions. In his recording, Solomon N. L. Aryeetey makes it clear that he is not from Doboro, so he deliberately refuses to speak on the Doboro issue. Instead, he speaks about his own town, Nokoyedzen Lartei. According to him, there is a young man from Chwinto who calls himself Obobi, known as Nana Yaw Fianku, who has been claiming that Nokoyedzen Lartei belongs to Akuampem . Mr. Solomon rejects this claim outright, insisting that history does not support it. He explains that Nokoyedzen Lartei is a self-governing Ga community whose ancestors settled on that land generations ago. They built their homes there, established their own cemeteries there, and even today, whenever someone dies, permission is sought from the appropriate father and family before burial. To him, these customs demonstrate an ancestral community that has always governed its own affairs. Solomon further alleges that after the death of Mankatta, Obobi began presenting himself as the chief of Chwinto and has since attempted to extend his authority over neighbouring Ga communities. He says those communities have refused to accept those claims because they know their own history. According to him, they never bought their lands from the Akuapem people, and both the Ga, Akuapem and Akyem people know the historical reasons why each community is settled where it is today. He therefore appeals directly to the Okuapehene, asking him not to allow anyone to “throw dust into his eyes” by presenting an inaccurate version of history that could create unnecessary conflict. Solomon specifically says the Okuapehene should consult the Ankobiahene, whom he describes as someone who grew up with people from Chwinto, Lartei, Nsumia, Papase and the surrounding communities and therefore knows the history behind those settlements before setting foot on those lands. He also argues that if Obobi continues to claim these smaller Ga towns as his own, everything will eventually go to waste, and for that reason he believes the elders around him should tell him the truth and stop those claims before they create unnecessary disputes. Another question Solomon raises is whether there has ever been a Tufuhene installed in Chwinto before. He questions the historical basis upon which Obobi has now been given that title and is publicly using it. He further stresses that there has always been love and peaceful coexistence between the Ga and Akuapem people, and that if there is any uncertainty about the history, the Ga people are prepared to explain it through historical evidence. Solomon also cautions against anyone using disputed claims over Ga lands for personal benefit. He alleges that no one should be allowed to sell Ga lands and use part of the proceeds to gain favour or support from traditional authorities. He also asks an important question, If the Okuapehene is taking this approach toward Ga communities, why is the same approach not being taken with the Adoagyiri people? Towards the end of his narration, Solomon makes a broader historical point. He says that the very historical circumstances that established the Okuapehene are also connected to the historical basis upon which the Ga people own these lands. However, he deliberately chooses not to go into detail, saying that doing so would inevitably involve discussing Akwamu and Nyanoase, subjects he leaves untouched. Whether one agrees with Solomon N. L. Aryeetey or not, his narration, together with the colonial Chi
After listening carefully to the video recording of Mr. Solomon N. L. Aryeetey and comparing his narration with the extracts from the historic Gold Coast Chiefs Lists, I believe his concerns deserve attention. The published Chiefs Lists show communities such as Tchento (Chwinto), Papase, Anka (Ankwa) Doboro and Larteiman under the Ga State, with Ga Headmen recorded in those communities during the colonial period. In contrast, the corresponding Akuapem records reviewed do not list these communities under the Akuapemhene’s jurisdiction in those editions. In his recording, Solomon N. L. Aryeetey makes it clear that he is not from Doboro, so he deliberately refuses to speak on the Doboro issue. Instead, he speaks about his own town, Nokoyedzen Lartei. According to him, there is a young man from Chwinto who calls himself Obobi, known as Nana Yaw Fianku, who has been claiming that Nokoyedzen Lartei belongs to Akuampem . Mr. Solomon rejects this claim outright, insisting that history does not support it. He explains that Nokoyedzen Lartei is a self-governing Ga community whose ancestors settled on that land generations ago. They built their homes there, established their own cemeteries there, and even today, whenever someone dies, permission is sought from the appropriate father and family before burial. To him, these customs demonstrate an ancestral community that has always governed its own affairs. Solomon further alleges that after the death of Mankatta, Obobi began presenting himself as the chief of Chwinto and has since attempted to extend his authority over neighbouring Ga communities. He says those communities have refused to accept those claims because they know their own history. According to him, they never bought their lands from the Akuapem people, and both the Ga, Akuapem and Akyem people know the historical reasons why each community is settled where it is today. He therefore appeals directly to the Okuapehene, asking him not to allow anyone to “throw dust into his eyes” by presenting an inaccurate version of history that could create unnecessary conflict. Solomon specifically says the Okuapehene should consult the Ankobiahene, whom he describes as someone who grew up with people from Chwinto, Lartei, Nsumia, Papase and the surrounding communities and therefore knows the history behind those settlements before setting foot on those lands. He also argues that if Obobi continues to claim these smaller Ga towns as his own, everything will eventually go to waste, and for that reason he believes the elders around him should tell him the truth and stop those claims before they create unnecessary disputes. Another question Solomon raises is whether there has ever been a Tufuhene installed in Chwinto before. He questions the historical basis upon which Obobi has now been given that title and is publicly using it. He further stresses that there has always been love and peaceful coexistence between the Ga and Akuapem people, and that if there is any uncertainty about the history, the Ga people are prepared to explain it through historical evidence. Solomon also cautions against anyone using disputed claims over Ga lands for personal benefit. He alleges that no one should be allowed to sell Ga lands and use part of the proceeds to gain favour or support from traditional authorities. He also asks an important question, If the Okuapehene is taking this approach toward Ga communities, why is the same approach not being taken with the Adoagyiri people? Towards the end of his narration, Solomon makes a broader historical point. He says that the very historical circumstances that established the Okuapehene are also connected to the historical basis upon which the Ga people own these lands. However, he deliberately chooses not to go into detail, saying that doing so would inevitably involve discussing Akwamu and Nyanoase, subjects he leaves untouched. Whether one agrees with Solomon N. L. Aryeetey or not, his narration, together with the colonial Chi


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