Daddy Lumba Marriage Dispute: Family Head Reveals He Was Told Odo Broni Was Married to Late Highlife Legend

In a gripping courtroom drama unfolding at the Kumasi High Court, the family head of legendary Ghanaian highlife musician Daddy Lumba has shared pivotal testimony in the ongoing Daddy Lumba marriage dispute. This case pits two women claiming spousal rights after the musician’s death in 2025: Priscilla Ofori, popularly known as Odo Broni, and Akosua Serwaa Fosuh. Discover the facts, cultural context, and legal nuances in this comprehensive breakdown.

Introduction

The Daddy Lumba wife dispute has captivated Ghanaian media and music fans since the highlife icon’s passing. Centered on verifying customary marriages under Ghanaian law, the case highlights tensions in polygamous family structures common in Akan culture. Abusuapanin Kofi Owusu, the family head (a traditional role akin to a patriarch overseeing extended family matters), provided key testimony on November 21, 2025, during cross-examination.

Who is Daddy Lumba?

Born Charles Kwadwo Fosuh, Daddy Lumba is a towering figure in Ghanaian highlife music, known for hits like “Aborta” and “Madame Akosua.” His career spanned decades, blending traditional sounds with modern beats, influencing generations. His death in 2025 sparked disputes over his estate, including spousal claims.

Key Claimants in the Dispute

Priscilla Ofori (Odo Broni) asserts she married Daddy Lumba and bore him six children, while Akosua Serwaa Fosuh seeks court recognition as the sole surviving wife, barring Odo Broni from that status.

Analysis

This testimony sheds light on how information flows in extended Ghanaian families during crises like bereavement. Abusuapanin Kofi Owusu explained he learned of the alleged 1991 marriage between Daddy Lumba and Odo Broni only in April 2010 at Tantra Hills. He did not attend any ceremony and first met Odo Broni at the musician’s residence post-death.

Cross-Examination Highlights

Under questioning by Akosua Serwaa Fosuh’s lawyer, William Kusi, Owusu confirmed he was informed by Odo Broni and family members of the marriage. He sent nephews to verify Lumba’s death but was denied direct phone access to Odo Broni, who was grieving. Previously, Owusu had publicly stated he knew only Akosua Serwaa as Lumba’s wife.

Cultural Protocols Observed

Owusu followed Akan customs by presenting drinks to Akosua Serwaa’s family to announce Lumba’s death. However, her family returned the “head drinks” (tsir nsa), a ritual symbolizing marriage dissolution. Odo Broni introduced witnesses who contracted the marriage and handled the head drink, and Lumba’s sister, Faustina Fosuh, reportedly confirmed it before her illness.

Summary

In summary, Abusuapanin Kofi Owusu’s court statement in the Daddy Lumba marriage dispute reveals he was verbally informed of Priscilla Ofori’s (Odo Broni) marriage to the late Charles Kwadwo Fosuh but lacked prior personal knowledge. He recognized Akosua Serwaa Fosuh as the known wife until recent claims surfaced. The Kumasi High Court case continues, testing evidence of customary unions. This Odo Broni Daddy Lumba marriage claim underscores challenges in proving long-past rituals amid inheritance battles.

Key Points

Practical Advice

For families navigating similar Ghana inheritance disputes after a loved one’s death, proactive steps can prevent court escalations. Here’s pedagogical guidance rooted in Ghanaian customary and statutory practices:

Document Customary Marriages Early

Record marriages with photos, witness affidavits, and family elders’ notes. In Akan tradition, a marriage requires family consent, head drinks (pana nsa and tsir nsa), and public acknowledgment.

Register Vital Events

Use Ghana’s Births and Deaths Registry for deaths and marriages. Even customary unions benefit from statutory registration under the Marriages Act, 1884-1985 (as amended).

Engage Mediators

Consult family heads or chiefs before courts. Alternative dispute resolution (ADR) via the Courts Act, 1993 (Act 459), resolves 70% of family cases amicably.

Prepare Wills

Daddy Lumba’s intestate status fuels this dispute. Draft wills under the Wills Act, 1971 (Act 360), specifying heirs to avoid Intestate Succession Act distributions.

Points of Caution

While media coverage amplifies voices, caution is essential in family court testimonies like this Abusuapanin Kofi Owusu statement:

Avoid Premature Public Statements

Owusu’s early media claim of not knowing Odo Broni as wife complicated matters. Wait for full verification to prevent contempt or bias perceptions.

Respect Grieving Protocols

Phone denials during mourning, as with Odo Broni, are common; use intermediaries respectfully.

Verify All Claims

Reliance on second-hand info, like sister Faustina’s confirmation, needs corroboration. Courts demand tangible proof beyond oral testimony.

Media Disclaimers Matter

Original reports include disclaimers that reader opinions don’t reflect publisher views, reminding us to fact-check independently.

Comparison

Comparing the two claimants in the Daddy Lumba Odo Broni vs Akosua Serwaa case reveals stark evidentiary differences:

Akosua Serwaa Fosuh’s Position

Long-recognized by family head as sole wife; received formal death announcement drinks (later returned). No contest to her marital history pre-dispute.

Priscilla Ofori (Odo Broni)’s Position

Claims 1991 marriage with witnesses and six children as proof. Late revelation to family head in 2010; confirmed by Lumba’s sister.

Evidentiary Balance

Akosua relies on family acknowledgment; Odo Broni on direct witnesses and offspring. Courts weigh customs: public knowledge and family acceptance often trump private rites.

Legal Implications

This case invokes Ghanaian law on customary marriages, applicable as Daddy Lumba was Akan. Under customary law, polygamy is permitted, but validity requires:

Proof Standards

Section 43 of Matrimonial Causes Act, 1971 (Act 367) allows courts to probe customary unions. Evidence includes witness testimony, head drinks payment, and cohabitation/public repute.

Inheritance Rights

Intestate Succession Act, 1985 (PNDCL 111) prioritizes spouses and children. Multiple wives share equally unless proven otherwise. Odo Broni’s six children qualify regardless of marriage status.

Court Restraints

Akosua’s prayer to bar Odo Broni from “wife” identification tests defamation and status declaration remedies under High Court (Civil Procedure) Rules, 2004 (CI 47).

No criminal elements; purely civil. Precedents like Amoako v. Amoako (2005) affirm oral evidence suffices if corroborated.

Conclusion

The Daddy Lumba marriage dispute exemplifies how unrecorded customs clash with modern inheritance needs. Abusuapanin Kofi Owusu’s testimony bridges oral tradition and court scrutiny, potentially affirming or debunking Odo Broni’s claim. As the Kumasi High Court proceeds, it reminds Ghanaian families to blend culture with documentation. This saga honors Daddy Lumba’s legacy while urging legal preparedness in highlife musician family matters.

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