[2][3] Christianity has been accepted in every part of Anlo Ewe land, with a minority of people still practicing traditional Vodun beliefs.

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.

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.

The city of Notsie was circumscribed by a large sacred wall which became a barrier to the Ewe devising escape.

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).

The shallow waters and many islands of Bight of Benin provided a safe-haven to all but the most aggressive slave traders.

The current political system stems from the necessity of military organization to deal with the conflicts in the 17th and 18th centuries.

[1] Historically, the power of the central authority is rarely invoked; only in times of war or in need of serious judicial counseling.

The king is chosen from one of two royal clans either the Adzovia or Bate; selection does not follow the traditional monarchal rule of primogeniture.

The elected king holds a position of divinity living in seclusion, only dealing with the three senior chiefs in charge of the geographical regions.

These three chiefs as well as the sub-chiefs and head-men in their respective areas have jurisdiction in investigation of crimes and to settle local disputes.

Historically the council of elders is more influential based on the Anlo belief that the power of the king is vested in the people.

There are no shrines or devotional ceremonies because of this omnipresent belief and instead the people practice religion through lower level divinities.

The person's old name now becomes taboo and if used, the speaker can be put in front of a council of priests to be sentenced to pay a large fine.

Costs include the coffin, burial clothes, public dances, food, alcohol, and provision of accommodations for distant guests.

[1] In a more modernized and mobile society funeral ceremonies now usually take place over a single weekend, sometimes several weeks after death to allow for distant relatives to travel and allow for accommodation of employment or work.