Akan Political Beliefs
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.
We gladly report that a new Asantehene, Nana Osei Tutu II. has been installed onto the Golden Stool of the Asante. Nana Osei Tutu II 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
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 forebearers. 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
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
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
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
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
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 communally owned among the Akan, land ownership by group or individuals is an important source of economic and political power.
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. 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. 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
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.
The picture above 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. 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
