Akan reign
In many parts of West Africa there is an ancient tradition of regentation .
The various Akan groups in the Ivory Coast and Ghana have also developed their own hierarchical structures, which in the past exercised political rule regionally and sometimes supraregional. They still exist today in part parallel to the democratic structures of the countries. In the colonial period, the British designated the native ruler of the country in general as Chief (Chief), which has become established throughout the English-speaking linguistic area when referring to a carrier of the chieftainship. King is often used in this context .
history
Not much is known about the roots of the Akan reign. Often the chieftainship goes back to the Abirempon , ie those pioneers who once led their family groups (including the accompanying slaves) to their later place of residence. It was she and the people with her who began clearing the forest or doing similar work to secure the general basis of survival. With regard to nuclear families, a kind of privileged status eventually emerged. There was also a military component, e.g. B. with regard to a real defense against invading spatial competitors, one can certainly speak of a nobility that these families achieved against the other local or regional groups. It was no different in West Africa than in Europe or anywhere else, just with a time lag.
However, the real power relations were mostly very different and more or less only existed when a state community was actually formed. However, many Akan states fell apart again or were conquered. Others, as in the case of Akim, were divided into several sub-states, which were politically more or less independent, but acted together in cases of war. In general, internal and external wars repeatedly shook the Akan states and forced certain Akan groups to emigrate, which led to the establishment of new communities in foreign territories. B. in the case of the Baulé in the area of today's Ivory Coast or in the case of the city of Anecho (the former Klein-Popo) on the coast of today's Togo . However, the leaders or heads there cannot (no longer) be associated with their regions of origin and their rulers, because civil wars were often the result of disputes between warring family groups and those competing for power and which had caused these groups to migrate . In the case of Akwamu, in 1730 an entire nation was forced to largely leave its previous settlement area.
In the past, the Europeans had at least a certain problem of understanding the hierarchy of chiefs because there was a tendency to transfer European aristocratic structures to West Africa. But this was only partially justified. In this context, for example, the Asantehene as the leader of the Ashanti people can be described as a real king , since he ruled over numerous Akanic and non-Akanic groups. In the case of other West African rulers, such as the Mogo Naba , even the term Mossi emperor would be justified, or in the case of the Alafin of Oyo Yoruba emperor .
When the Republic of Ghana was established in 1957, it was agreed that traditional systems of government should be respected. When President Rawlings came to power in 1982, things changed. In the 20 years of his tenure, individual chiefs were prosecuted and charged, often on charges of corruption and embezzlement of state funds, and often rightly so. For example, in the case of money that went from mining companies to the municipalities as compensation for farmers who were damaged by mining.
When John Agyekum Kufuor became president in 2001 , the system of regency was rehabilitated again.
present
The system of regency is now officially recognized. Politicians seek advice from the regents because they are usually closer to the people. The highest body of regents is the National House of Chiefs in Accra . There are also regional committees. In the event of problems between the regents, the House of Chiefs takes on an arbitration function.
hierarchy
The highest rank is that of the Paramount Chief (Supreme Chief). Within the Akan people there are sub-groups such as the Ashanti and the Fante . The Ashanti have only one Paramount Chief , the Asantehene . The current Asantehene is called Otumfuo Osei Tutu II . In addition to the president, foreign state guests usually visit the Asantehene.
The Fante, on the other hand, have several Paramount Chiefs , each with their own small territories. The influence of a Fante-Paramount Chief is only a very small one compared to the Asantehene.
In the hierarchy under the Paramount Chiefs are the remaining chiefs ( Chiefs ) and under which the sub-chiefs ( Sub-Chiefs or sub-regent).
A sub-chief has roughly the function of a village mayor. Most regents have their own territory and, in addition, mostly have a function at the court of the Paramount Chief . Most of these functions are traditional, but some new creations have been added in recent years. The chief dignity and official function are in most cases hereditary tied to certain families. Such chiefs are also called Odekro , Odikrofo , Odikro or Odekuro (plural: A -... ) and in Asante as well as in Akim mostly denote a chair owner and chief who is also the village head. Occasionally, however, Odikro is just the general name of any sub-chief without the latter holding the office of any chair. The latter are usually under a Safohene (plural: Nsafohene ) in the political hierarchy of an Akan state or are directly subordinate to the Omanhene (king). The Adikrofo and the Nsafohene form the civil service of an Akan state. Your tasks can vary in nature and range, for example, from local civil administration to religious or military offices.
A chief arbitrates important legal issues and decides on all important political and economic questions that affect his region. When someone is appointed to an office, he is given an office name in addition to his own name. Usually this is the name of one of his predecessors in office, which is then supplemented by an ordinal number. For example, the Asantehene (King of the Ashanti), who reigned from May 1970, was called Otumfuo Opoku Ware II, but his real name was J. Matthew Poku.
Queen mother
The Queen Mother is an Ohemmaa . Depending on the Akan state, the prefix "O -..." (denotes the singular) was sometimes replaced by the country name, so that, for example, the Queen Mother of Asante was also referred to as Asantehemmaa . The Queen Mother is considered by the Akan to represent the creator god Nyame or his feminine side (= the moon), that is, a queen mother is considered the daughter of the moon mother, in whom the feminine side of Nyame is personified. Just as Nyame is the owner of the universe, and his son Nyankopon is the ruler of the universe, who actually belongs to Nyame , the Queen Mother is also the "owner" of the Akan state, over which her son, the king, rules. The Akan King practically only manages their property. Since Nyankopon , ie the son of Nyame , is seen personified in the sun ( Owia ), the Akan also refer to the son of the queen mother as the sun king.
An Ohemmaa also has its own special servant body, which is called in Asante Nkotimsefo and which consists only of girls and young women. Their symbols or those of their servants are the lying, right-angled St. Andrew's Cross , or the wings of a "female" swastika drawn to the right , the wings of which are supposed to symbolize the course of the moon.
The title of Queen Mother today can refer to both the Paramount rank and the ranks below. This woman doesn't have to be the mother of the reigning king. Your dominant role today is primarily in the social area.
Traditional offices at the state level
Almost all official designations in the Twi language have the ending “...- hene”, historically also “...- hin” or “...- hen”. This is derived from "Ohéne" (plural: "Ahemfo"), which in the past was translated as king, prince, chief etc. Ohene also stands for the office associated with the title. With the Akan, however, the realm of power of a regent is more ethnic than territorial. Especially in the outskirts of the Akanland, where regional intermingling with other peoples occurs, but not only here, each ethnic group has its own chief with his own powers.
The concept of a civil service is called Esom in the Twi language and its administration is therefore also called Esomdwuma (literally “employed in services”). In addition, senior officials ( Esomfo-panyin ) are differentiated from the other officials Esomfo or Ahenkwa (the latter means “servant of the king”). In the past, Europeans referred to important state officials as captains on the gold and slave coast .
Most important civil offices
Omanhene
Omanhene is a general term for the supreme regent of an Akan ethnic group who defines itself as a nation. The Anglo-Saxon translation of the title Omanhene is Paramount Chief ("Supreme Regent"). For example, the Omanhene of Nkusukum is one of five Paramount Chiefs in the Mfantsiman District .
Gyasehene, Gyaasewahene
"Gyase" means "kitchen" and the Gyasehene is the one who is responsible for the well-being of the Omanhene and for all internal affairs. Visitors to Omanhene must register through the Gyasehene , who controls and organizes the visits.
In the special case of Asante, the Gyaasehene was the treasurer, or rather the "head of the treasurer's office" at the king's court. He was responsible for the implementation of a general financial budget and expenditure control and he presided over the tax court (English: Exchequer Court ). The office occupied by the Gyaasehene was also called the "Pinanko chair", a term that was used in parallel to "Gyaasewa" as a chair designation. Subordinate to him were the Sanaahene , who was responsible for the routine administration of the "Great Chest" or treasury. Subordinate to the Sanaahene , and thus also to the Gyaasehene, was the photo-seeker , who was the chief of the cashiers or weighmen. (In the past, gold dust was mostly used as a means of payment, the weighing of which the photo owner and his men were responsible for.) The office of photo owner was also known as the “Nnimbi chair”.
Especially in Asante the Gyaasehene also the commander of the king's bodyguard.
Okyame
A chief usually has one or more speakers (Twi: Okyeame , Sg.) At his side. A chief does not speak himself, but has messages delivered through his speaker. You can see in him a representative of the diplomatic service, but also a lawyer. The speaker is also responsible for the exercise of libations.
Obaatan
Obaatan means parent. Its symbol is the egg from which all other chiefs emerged. An Obaatan is the counselor of the Omanhene . If his throne is vacant, the Obaatan suggests a successor.
Akyampimhene
If there is anything to share, that is the Akyampimhene's business .
Guantuahene
The function of the Guantuahene was only introduced in the last decade of the 20th century. Anyone seeking protection and grace can turn to the Guantuahene .
Nkosuohene
The Nkosuohene is responsible for the development of a region. This function, too, was not introduced to the Fante until the 1990s. They took over this office from the Ashanti, who probably re-established it in the 1980s. This title was introduced to honor people who do not necessarily belong to the royal family. Foreigners can also be given this title.
Throne woman
There is also a woman on the throne. When a chief took office, he was mostly married to a young girl, even if he was already married. Today this official marriage is no longer compulsory, although polygamy is legal. The symbolic act is enough. The throne sits in the litter before the chief.
Most important military offices
Tofuhene, Tufohene
The Tofuhene is the "leader of the warriors" and as such the leader of an army made up of Asafo companies. In the historical Fante he also carried the title of Braffo (general).
In historical literature, the Tufohene is described as a general of the armed forces of the Fanti nation, sometimes he is also called "commander of the city forces", ie he was the commander in chief of the individual Asafo companies in a city. As a military leader he was indeed the highest authority within the city's armed forces and also possessed power and prestige in the city, but he was not identical with the highest chief of the city.
In the special case of Elmina, the Tufohen was dubbed “Groot Vaandrig” (large ensign) by the Dutch.
Otumfuo, Otumfo, Otumfoe
Otumfuo is the title of the national commander in chief. Translated, the word means something like "big / strong / mighty in battle". Since in the case of Ashanti the king was also always the commander in chief of his army, Otumfuo was also one of the titles of the king of Asante in the past . In the event that the king was not present, the crowned man was in command of the military.
Krontihene, Kontihene
The Krontihene is the military commander in chief of the army in the absence of the king.
Adontenhene
The Adontenhene is the commander of the "Great Center" ( Adontenfo ) of the army.
The Akimi army also had an Adonan division led by the Adontenhene . In Akim the Adontenhene was one of the five Mpakanfo , i. H. Wing commanders of the army. Like all chiefs, he was represented on the Okyeman Council . In contrast to the Ashanti, the Adonan also provided the vanguard and reconnaissance department of the Akim army in the event of a war . Apart from his military command function in the event of a war, the Adontehene had no civil power in Akim.
An Agona-Adontendom division had already existed in Denkira's army in the early 17th century. Here, too, she formed the army's vanguard. The center of the Denkira army was called Adamtsinfo , at least in the 19th century .
The commander of the "great center" of the Elmina army was also an adontihen . According to the Edina State Constitution of 1928, the position of Adonihen was hereditary to the family of the Ohen (chief) of the village of Simeo.
Nyimfahene, Nifahene
Nyimfahene means commander of the right wing of the army ( Nifafo = the right hand). There were two sub-groups: Nifa = the right wing and Nifa nnaase = the half right wing.
Benkumhene
The Benkumhene is the left wing in command in battle. (Benkumfo = the left hand). Here, too, there were two subgroups: Benkum = the left wing and Benkum nnaase = the half-left wing.
In the 19th century Denkira's army, however, the Abwakwaman Division formed the left wing.
Asiabrenyawafoo, Twahene
The Twahene is the commander of the advance guard ( Twafo ) of an army. A special division of the vanguard are the Akwansrafo , i. H. Scouts, scouts, scouts.
The Twi term Adumpiafoo can be translated in our current usage as scouts , scouts or in Anglo-Saxon usage as scouts , which in the case of Akim could be understood as part of the king's bodyguard and protective guard, as well as a military reconnaissance unit in the sense of a secret service could understand. The Akimic Adumpiafoo were z. B., who accompanied the Akimic king Aninkwatia when he and his tribe emigrated to Banso. Shortly thereafter, she and her families owned land in the Pano region (in and around the town of Pano). Some time later they founded Tete on this territory. Tete and Pano therefore formed their own joint military unit within the Akimian army, which was called Asiabrenyawafoo (= patrols).
Nkyidomhene
Nkyidom or Kyidomfo is the rear guard. He gathers up the soldiers who have been left behind and sends them back to the army. During the Odambea festival, the Nkyidom always sits in the last litter.
Ankobihene
The ankobifo is the reserve.
Anantahene
The Anantahene was "the head of the royal arms" in the times of Opokus (r. 1720–1750). He was also referred to as the "chief of long rifles" and was responsible for the equipment and function of European firearms for the royal bodyguard. The name comes from the long, mostly double-barreled shotguns of the early 18th century. The Anantahene was also responsible for the royal bodyguard.
Nkwarahene
The Nkwarawahene was the "army weapon master" or "chief of short rifles". At the time of Opokus (reigned 1720–1750) he was responsible for arming the Ashanti army with firearms, with shorter rifles, mostly Barrett rifles, being preferred as these were more practical to use in the field.
Odumfo
Odumfo was the executioner's office. This was one of the king's bodyguards and, especially in the case of Asante, several torturers ( Adobrefo ) were subordinate to him. An adobrefo was responsible for carrying out tortures and executions, provided that the execution was not a public state ceremony. The latter was carried out personally by the Odumfo .
Most important religious offices
Okomfo
The most important person of the court is the priest ( okomfo ) or the priestess of the king. He or she advises the king on all important matters outside of that which is not the subject of deliberations of the throne council or other bodies existing at state level. For example, in the past priests were often asked for advice on whether the time was right for war or marriage. Most of the time, however, the Akan were oracles of a god or the main priest of the respective shrine.
Mankrado
The Mankrado is responsible for the ritual cleansing. He dips branches into the water and sprinkles the Omanhene with them . The Mankrado always has salt in its pocket to make things tastier for the Omanhens.
There is a Makrado not only with the Akan, but z. B. also with the Akpafu , one of the remaining Togo peoples . Here, however, in addition to his ritual functions, he also exercises the office of "village interior minister".
Nsumankwahene
The Nsumankwahene observes the oracles. This function is just as new as that of the Guantuahene .
Regalia
The regalia of Akan rulers include:
Personal jewelry
On special occasions, chiefs wear a traditional cloak made from hand-woven Kente fabric. It is a double-wide piece of fabric that is almost six meters long and is wrapped around the body. The fabric is not fixed, so it often slips. The analogue garment for women consists of two shorter lengths of fabric.
The jewelry presented on official occasions is very lavish and was originally made of gold; today there are more and more imitations. The headdress can be made of metal or metal-decorated velvet. Chiefs wear traditional sandals. When a chief resigns, he ceremonially removes his sandals.
Fly whisk
On official occasions, the chief holds a fly whisk in one hand and a ceremonial sword in the other. The fly whisk is made from animal hair.
State sword
The ceremonial sword is used for animal sacrifices. The chief symbolically touches the animal's neck before someone else makes the right cut with a sharp knife.
scepter
The image of an ashanti scepter is reproduced in Karl Weule, Die Lidechse als Ornament in Afrika , Festschrift for Adolf Bastian 1896, Berlin, 1896, p. 178.
litter
During a move ( durbar ) some of the chiefs are carried in a litter. Subchiefs have to run. The litters are mostly in the shape of a chair or a bed.
chair
Instead of a throne, Akan regents sit in a chair. Each head of the family has his own chair, which is not only a sign of his chief status and an office connected with it, but also has religious content. When “chair owners” die, their chair is blackened and kept in a sacred space. A separate chair is made for the successor. The golden chair , on which only the national leader is allowed to sit, has a special meaning , since the chair not only embodies the nation as such, but also represents a kind of gateway to the supreme national deity or world creator.
Umbrella ( bamkyim )
The ceremonial umbrellas are huge and made of precious fabrics such as silk .
Walking stick
Every national ruler of the Akan owns one or more walking sticks. These are particularly artistically crafted specimens, most of which are gold-plated or at least have a gold-plated knob. (see fig.) These serve to legitimize the ruler's envoys to other rulers in important matters. Only the bearer of such a cane was authorized to speak and act in the name of his king.
Golden ax
The “golden ax” was the Ashanti war symbol. Bringing the ax in connection with a message containing a final ultimatum was the general procedure for a declaration of war. If the addressee did not send this ax to the Asantehene (Ashanti -King) back, the state of war was deemed to have been declared. For example, on the Gold Coast in 1881, another war between the British and Ashanti threatened. In the last days of February or early March 1881, the Ashanti had sent the “Golden Ax” to the British at Cape Coast , along with the threat of war if the British Governor did not apologize to the King of Asante and give him his “Golden Ax “Send back along with £ 6,000 in gold.
See also
swell
- Robert Addo-Fening, Akyem Abuakwa 1700 - 1943: from Afori Panin to Sir Ofori Atta , Trondheim 1997
- Anthony Alick Eghan from Yamoransa, Central Region, Ghana, personal communications
- Ernest E. Obeng, Ancient Ashanti Chieftaincy , Tema (Ghana) 1986
- Kwame Arhin, Rank and class among the Asante and Fante in the nineteenth century ; in Africa , 53 (1), 1983, pp. 2-22.
- Ivor Wilks, Aspects of bureaucratization in Ashanti in the nineteenth century , in: Journal of African History , 7 (2), 1966, pp. 215-232.
- AAY Kyerematen, Panoply of Ghana , London 1964
- Eva Leonie Lewin-Richter Meyerowitz, Akan Traditions of Origin , London (published around 1950)
- Eva Leonie Lewin-Richter Meyerowitz, At the court of an African King , London 1962
- Kofi Antubam, Ghana's heritage of Culture , Leipzig 1963
Web links
- http://www.bmpix.org Basel Mission Pictures
- http://www.scn.org/rdi/kw-cor.htm Phil Bartle
- http://www.nkusukum.de