AKAN POLITICAL BELIEFS

AKAN CULTURAL SYMBOLS PROJECT
© G. F. Kojo Arthur and Robert Rowe - 1998-2001

              Ohene Adwa

       The Akan established a centralized governance system. The basic unit of the Akan political organization is the abusua kuo - the family. The leader of the abusua kuo is known as abusua panin - family head. The next level in the hierarchy is the kuro - town or village, led by the odekuro or ohene - chief. At the apex of the complex political organization is the oman - state, ruled by the omanhene. At each level, there is a council of elders. At the oman level, there is also a well-ordered political bureaucracy of appointed and sometimes elected functionaries. The Asante established a confederacy in which several amanhene recognized one chief as the Asantehene, the first among equals.

Asantehene Nana Opoku Ware II

       Some of the symbols Akan use to incorporate their political beliefs include adinkra cloth symbols such as denkyem funafu, aban, kurontire ne akwamu, ohene tuo, adwo, tumi te se kosua, asase, and adwa. In wood carving, adwa - stool and poma - staff symbols such as tikoro mmpam and nkabom are used to express Akan political beliefs. Similarly, kente cloth and goldweight icons such as obaakofoo mmu man, obi nnkye obi kwan mu si, obi nka obi are also used to express some aspects of Akan political beliefs relating to democracy, nature of power, and the exercise of power by political leaders. Some of these symbols indicate the judicial, military, and other responsibilities of political leaders.

Otumfuo Nana Opoku Ware II returned to the village on February 25, 1999.

Nana, damirifa due. Woreko a, kose kose. Damirifa due!!

A new Asantehene, Nana Osei Tutu II. was been installed onto the Golden Stool of the Asante when he took the oath of office on April 26, 1999.

Asantehene Nana Osei Tutu II

Nana Osei Tutu II taking the oath of office with the Mpomponsuo sword


Nana Osei Tutu II
Pictured at a church service marking the third annual anniversary of his reign.
He is wearing kente cloth called Toku Akra Ntoma.
The symbol in the crown is called obi nka obi.

Tuo ne akofena - Gun and State Sword

The gun and the sword are used in swearing a new chief into office. As a symbol, the two together, signifies the responsibility of the new ruler to continue to protect and guard the nation as did his forbearers. The new ruler fires the gun and wields the sword to demonstrate that he is capable of performing his duties as the supreme commander of the military.

SAMPLES OF SYMBOLS ENCODING AKAN POLITICAL BELIEFS

FUNTUMFUNAFU DENKYEM FUNAFU - JOINED CROCODILES

FUNTUMFUNAFU DENKYEM FUNAFU - JOINED CROCODILES

Symbol of UNITY IN DIVERSITY, DEMOCRACY, and UNITY OF PURPOSE

The symbol is also referred to as odenkyem mmemu - Siamese twin crocodiles joined at the stomach.

From the proverb: Funtumfunafu, denkyemmfunafu, won afuru bomu nso wodidi a na worefom efiri se aduane ne de ye di no mene twitwi mu.
Literal translation: Two headed crocodiles fight over food that goes to a common stomach because each relishes the food in its throat.

This symbol stresses the oneness of humanity in spite of cultural diversity. It also emphasizes the need for unity in the family or state. Members should not quarrel or fight for selfish interests, for what each gains is for the benefit of all. It also emphasizes the reality of individuality in relation to one's membership in a society. Much as the community interests are to be pursued for the common good, individual rights, interests, passions and responsibilities cannot and must not be trampled on.

This symbol, in essence, depicts the Akan notions about the inherent difficulties of reconciling individual and group interests in a democratic system.

TUMI TE SE KOSUA - POWER IS LIKE AN EGG

Symbol of the DELICACY OF POLITICAL POWER, FRAGILITY OF DEMOCRACY, and RESTRAINT

From the aphorism: Tumi te se kosua, woso mu den a, epae; na se woanso mu yie nso a, efiri wo nsa bo famu ma epae.
Literal translation: Power is as fragile as an egg, when held too tightly it might break; if it is held too loosely, it might fall and break.

The symbol points out the fragile nature of political power. As a symbol of democracy, it suggests the virtue of sharing political power. Power held in one hand is not safe. Power wielded by a chief is not absolute, nor is it expected to lead to tyranny. A chief is expected to exercise the power he wields cautiously and judiciously, or else he incurs the wrath of his subjects.

KURONTIRE NE AKWAMU - COUNCIL OF STATE

Symbol of DEMOCRACY, PARTICIPATORY GOVERNMENT, and PLURALITY OF IDEAS

From the aphorism: Obakofoo mmu oman.
Literal translation: One person does not rule a nation.

In Asante, for example, the Council of State was first created by Osei Tutu just before the Asante-Denkyira War of 1700-1702. Within the Council, the Asantehene, the king, is not only the head of the nation-state, but he is also the supreme commander of the military. The Kurontirehene is the military general and deputizes as the head of the nation-state in the absence of the king. The Akwamuhene is the second in command after the Kurontirehene.

Another important member of the Council of State is the Queenmother who is also a co-ruler with the king.

The Council of State operates at the national (oman) level of government. A version of the Council at the lower levels of the Akan political organization is the Council of Elders at the town (kuro) level of government.

ABAN - CASTLE or PALACE

ABAN - CASTLE or PALACE

 
Symbol of STRENGTH, SEAT OF POWER, AUTHORITY, LEGITIMACY, RESPECT FOR LAW, and MAGNIFICENCE

This symbol commemorates a historical event - the building of a magnificent palace for the Asantehene. The building was made of carved stone and was completed in 1822 during the reign of Osei Bonsu. It was roofed with brass laid over an ivory framework, and the windows and doors were cased in gold, and the door posts and pillars were made of ivory. Wealthy merchants known as vrijburghers of Elmina were believed to have aided in the construction of this castle.

The aban has been referred to as the Palace of Culture. This Castle was ransacked and blown up by the British in the Sagrenti War of 1874.

ADWO - CALM or PEACEFUL

ADWO - CALM or PEACEFUL

Symbol of PEACE, CALMNESS, SPIRITUAL COOLNESS, and CONTINUITY

From the maxim: Ohene nya ahotenafo pa a, ne bere so dwo.
Literal translation: When the king has good counselors his reign will be peaceful.

The symbol is associated with the practice of the planting of gyedua trees by the newly installed chief as a sign of continuity of state authority and proper succession. During the planting ceremony, the trees planted by his predecessors are decorated white. The newly installed chief would swear an oath to bring peace and prosperity to the state and the people.

The trees also represent a state of calmness. The shade provided by the trees becomes the center for various ceremonies. That is the shady grove serves as the town or village common (ngyeduase).

OHENE TUO - KING'S GUN

OHENE TUO - KING'S GUN

Symbol of ADAPTATION, AUTHORITY, POWER, STRENGTH, PROTECTION, DEFENSE, and GREATNESS

From the proverb: Tuo nya otiafoo a, na odi abaninsem.
Literal translation: It is only when a gun has a man to cock it that it performs warlike deeds.

The gun has been incorporated in Akan ceremonies such as the swearing of the king-elect into office and gun salute at funerals. In using the gun as part of the king-elect's swearing-in ceremony, it gives him the opportunity to demonstrate he is capable of carrying out his role as the commander-in-chief of the asafo. He fires the gun to demonstrate that he is capable of ensuring national defense and security during his rule.

ASASE YE DUR - MIGHTY EARTH 

ASASE YE DUR - MIGHTY EARTH

Symbol of POWER, LIFE'S SUSTAINER, MIGHT, WEALTH, and AUTHORITY 

From the maxim: Tumi nyinaa ne asase. 
Literal translation: All power emanates from land. 

This symbol reflects the importance of land to the Akan. Even though land is comunally  owned among the Akan, land ownership by group or individuals is an important source of economic and political power.

OHENE (OHEMMAA) ADWA - KING'S (or QUEENMOTHER'S) STOOL

QUEENMOTHER'S SILVER STOOL

THE ASANTEHENE'S GOLDEN STOOL

OHENE (OHEMMAA) ADWA - KING'S (QUEENMOTHER'S) STOOL

The ohene (as well as the ohemmaa) adwa encodes the Akan
philosophical construct of state territoriality. As Preston (1973, p. 81) points out, the ohene adwa "exists only in relation to specific laws of custody of the earth [asase] and this custody has its origins in prime occupancy of territory which is considered a de facto sacred act." That is, the existence of ohene adwa carries a territorial concept with it. This territory may be kuro (town) or oman (state). In essence, where there is no stool, there is no town or state.

A queenmother with her courtiers

The queenmother is the co-ruler and has joint responsibility with the king for all affairs of the state (Rattray, 1923; Meyerowitz, 1951; Busia, 1951; Aidoo, 1981; Arhin, 1983; Manuh, 1988). This important constitutional role of the queenmother is illustrated by the Asante political organization in which the ohemmaa adwa (queenmother's stool) was the akonnua panyin, the senior stool in relation to the ohene adwa (king's stool).

Asantehene Nana Opoku Ware II sitting in state

The most important ohene adwa of the Asante nation is the Sika Dwa Kofi (Golden Stool). The Sika Dwa is believed to be the abode of the soul (sunsum) of the Asante nation. It symbolizes the power, health, and wealth of the Asante nation. It is exhibited only on the installation of the Asantehene, at durbars such as the Adae and Odwira festivals, and on special occasions for the formal presentation of the Asantehene to his people. Such occasions present assurances of the stool's safekeeping and an opportunity to enjoy the hospitality and munificence of the leader.

Ohene and Ohemmaa sitting in state

TUO NE AKOFENA - GUN AND STATE SWORD

TUO NE AKOFENA - GUN AND STATE SWORD

Symbol of POWER, RESPONSIBILITY,  AUTHORITY, LEGITIMACY, NATIONAL SECURITY, PROTECTION, and MILITARY PROWESS

The gun and the sword are used in swearing a new chief into office. As a symbol, the two together, signifies the responsibility of the new ruler to continue to protect and guard the nation as did his fore bearers. The new ruler fires the gun and wields the sword to demonstrate that he is capable of performing his duties as the supreme commander of the military.

POLITICAL SYMBOLS OF MODERN  GHANA

In several public places, for example, The Tomb of the Unknown Soldier, The National Parliament (both old and new) and the International Conference Center all in Accra, many of the Akan cultural symbols have been used as national symbols. 

Click on the picture to see a more detailed version

The picture on the left shows President Nkrumah addressing the first Republican Session of Parliament on July 1, 1960. The wood panel in the background is a carving of various political beliefs encoded in the Akan symbols. In the middle of the background panel is a kente cloth. On the raised dais is the Seat of State,  carved from a white wood called  osese. The Seat is carved in the form of the Akan stool. In the Parliament House, the Speaker's desk in front of the dais incorporates such symbol as fawohodie (freedom) and mmomudwan (unity).

Fawohodie (freedom) and mmomudwan (unity)

Seat of State

AKAN CULTURAL SYMBOLS PROJECT