The Anlo Ewe are a sub-group of the Ewe people of approximately 6 million people, inhabiting southern Togo, southern Benin, southwest Nigeria, and south-eastern parts of the Volta Region of Ghana; meanwhile, a majority of Ewe are located in the entire southern half of Togo and southwest Benin. They are a patrilineal society governed by a hierarchal, centralized authority. Their language (self-name Anlogbe) is a dialect of the Ewe language, itself part of the Gbe language cluster. The Ewe religion is centered on the Supreme God, Mawu and several intermediate divinities. Christianity has been accepted in every part of Anlo Ewe land, with a minority of people still practicing traditional Vodun beliefs. The Vodu religion is slowly becoming a previous religion among the Anlo Ewes, with the youth of the community today practicing Christianity much more. However, those who still practice the Vodu religion also believe their tradition is a factor that keeps integrity and probit, while Christianity stands to pave way for integrity, honesty and probity to be washed away as years go by. It is for this reason that some Anlo Ewe people do away with Christianity when it comes to issues of accountability.
Etymology
The name Ŋlɔ (nlo) (of Aŋlɔ or Anlo) is said to derive from the Ewe term ŋlɔ or 'nlo' which means rolling up or folding into oneself. It could also be interpreted as shrunken or shriveled skin. Torgbui Atsu Wenya, the founder of Anlo state was reputed to have uttered the words “me nlo “ in Ewe in his reluctance to migrate further when prompted by his kinsmen to do so. Wenya had separated from the other groups at nearby Wheta for the seashore.
History
right|thumb|The Anlo Ewe people settled in the westernmost end of the region.
It is thought they migrated to their present home from Notsie, Togo sometime in the later part of the seventeenth century. The move is said to be more of an escape than migration from a regime change in the city. Upon first arrival in Notsie, the current king, Adela Atogble, received them well, but after his death the successor, Togbe Agorkoli, ruled oppressively upon the Ghana Ewes. He ordered all elders to be killed. The King Agorkoli treated the people very badly. The city of Notsie was circumscribed by a large sacred wall which became a barrier to the Ewe devising escape. Upon consultation of the hidden elder, Tegli, the Ewe came up with an extravagant plan of escape. The people planned for the escape very well. For days the women of the group would moisten the wall in one place during their daily clothes washing activities. When the wall was weak enough, the plan then culminated in the gathering of all the Ewe, Tegli drawing the “Sword of Liberation” summoning the gods, and piercing the wall proclaiming, “O Mawuga Kitikata, ʋuʋɔ na mi ne miadogo, azɔ adzo” (Oh great God Kitikata, open the door for us so that we walk through). When they were escaping they walked backwards and separated, so that their King, King Agorkoli, would not trace or find them.
Most groups settled in villages in coastal regions of Togo, Benin, with some settling in south-eastern parts of the Volta Region of Ghana,
The Anlo adopted the military organisational methods of the Akwamu, including their wing system. The Anlo people were divided by geographical location to create three wings. The Lashibi, coming from the west, defended the left flank, the Adotri the center, and the Woe from the east, defended the right flank. All were under the rule of a loosely governing ‘central' authority, the king called Awoamefia. The involved parties do have the right to appeal to the king after a ruling has been made in a lower court. The Awoamefia is assisted by two councils in the appeals decisions and general matters. One is composed of the elders of each clan; the other consists of the three military chiefs. Historically the council of elders is more influential based on the Anlo belief that the power of the king is vested in the people. “Du menɔa fia me o. Fiae nɔa du me” (The people do not live with the King. It is the King who lives with the people). If the King ruled out of favor of the people they had the right to replace him. These include Yewe, Afa, Eda, Nana, and Mami Wata. The first two are the most popular, each having a membership initiation process to worship.