Akan chieftaincy
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In many parts of West Africa, there is an old chieftaincy tradition. The Akan have developed their own hierarchy which exists alongside the democratic structure of the country. The Akan word for the ruler is nana. In colonial times, Europeans translated it to “chief”, which is not an exact equivalent. Other sources speak of “kings”, which is also not entirely correct. The term “chief” has become common even amongst modern Ghanaians, though it would be more correct to use the expression nana without translation wherever possible..
History
The roots of Akan chieftaincy are unknown. Written sources are scarce. When the Akan were settling in the Tekyiman Region, i.e. before 1300, they already had the chieftaincy system for long. The Paramount Chief had a position which can be compared to that of an absolutist king.
When the Republic of Ghana was founded in 1957, it was agreed that the chieftaincy system should be respected.
Present time
Chieftaincy is officially accepted. Politicians ask chiefs for advice because usually they are closer to the people. The highest committee is the National House of Chiefs in Kumasi. There are also Regional Houses of Chiefs. In case of problems between the chiefs, the House of Chiefs has a legal function to adjudicate in their matters.
Hierarchy
The highest rank is that of a Paramount Chief. Within the Akan tribes, there are different sub-groups, like the Ashanti or the Fante.
The Ashanti, like the Fantes, have several paramount chiefs (amanhene). The paramount chief of Kumasi, however, serves as an Emperor,[1] the only Akan state to have this. He is called the Asantehene (or the Ashanti King) and his position is protected by the constitution of Ghana. His domain covers the present day Ashanti region, 70% of Brong Ahafo, parts of the Volta region, and the Eastern region. The present Asantehene is Otumfuo Nana Osei Tutu II. Foreign guests of state usually visit both the president and the Asantehene. The Fante have several paramount chiefs with comparatively small territories, and so the influence of the Fante paramount chiefs is relatively small.
Underneath the Paramount chiefs, there are chiefs and subchiefs. A subchief can be compared to the mayor of a town, except for the fact that his office is hereditary as opposed to elective. The chiefs have their own territories, and apart from overseeing them, they have a function at the courts of their paramount chiefs as their ministers. Most of the functions are traditional, while some have been created recently:
A chief arbitrates and decides political and economic questions in his area. When he is installed, he receives a stool name. Usually, all chiefs that belong to a reigning lineage have the same name – a ordinal being added to distinguish between all of them.
Omanhene
The English translation of the title Omanhene is "Paramount Chief", but in English would equate to a King. There are rare cases that Queen mother's themselves would be kings. Prime example being Okyenhene Nana Afia Dokuaa.
Ankobeahene
Ankobea means one who stays at home or does not go anywhere. Ankobeahene is the caretaker of the palace.
Obaatan
Obaatan means "parent" and is a female role. Her symbol is the egg out of which all other chiefs came. She is Omanhene's counsellor. When Omanhene's stool is vacant, Obahenma suggests the next candidate. She is expected to consider all factors such as the character of the available candidates, their royal-hood and their contribution to the royal family. Mostly the lineage and order of birth is given a paramount consideration in the selection process. Although found in other traditions, the position of Obaatan does not fit into the Akan Chieftaincy structure. The one who suggests and nominates Omanhene is the Obahenma (The Queen mother) in the Akan tradition.
Tufohene
The "warrior" is the head of the Asafo companies. The 'Tofuhene or Tufohene' is also the Chief Adviser to the Chief. The meaning of Tufo in Akan language is ADVISE.
Manwerehene
The interior head
Adontehene
There are four positions describing military flanks. Adontehene is the one who goes in front of the army.
Nkyidom
Nkyidom is the last going. He collects the soldiers who are left behind and sends them back to the army. During Odambea, Nkyidom always sits in the last palanquin.
Nifahene
Nyimfahene holds the right position of the army.
Benkumhene
Benkumhene has the left flank.
Akyampimhene
If there is anything to distribute or to share, Akyampimhene has to do it. He is also the first son of the King.
Mankrado
Mankrado's function is purification. He puts leaves into the water which he sprinkles over omanhene. He always has salt in his pocket to make things taste better for Omanhene.
Guantuahene
The function of Guantuahene is younger than ten years. Guantoahene is the one people can turn to for shelter and mercy.
Nsumankwahene
Nsumankwahene watches the oracle. This function is also younger than ten years.
Nkosuohene
Nkosuohene is responsible for the development of the region. The title is in use since about ten years and was adopted from the Ashanti who had made it up before. This title was created to honour someone who does not have to be member of a royal family. There are some foreigners who have been honoured with this title.it is was created to appreciate the contribution of non-royals.
Entourage
The most important person in the chief's entourage is the priest or priestess (okomfo). Traditionally, the priest tells the chief when it is for example time to start a war or to marry.
There is also a stool wife. No matter if a chief is married or not, when installed, he will be married to a very young girl. Nowadays, it is obligatory, and polygamy is still legal. Today, the symbolic act is sufficient: During parades, a stool wife is sitting in front of the chief.
A chief has one or more linguists (okyeame, sg.). A chief never talks in public, but conveys messages through his linguist who is also responsible for the pouring of libations.
Queen Mother
The title of Queen mother can relate to the rank of a paramount queen, a queen or a sub-queen. The Akan name is the same as for the men, “nana”. When using English, Ghanaians say “queen mother”. This woman is not necessarily the respective chief's mother. Her role in the system is to have an eye on the social conditions, and a personally capable Queen mother has been known to equal or even surpass a reigning Chief in terms of power and prestige. A good example of this happening is the case of Queen Yaa Asantewa.
Regalia
Personal Ornaments
On occasions, chiefs wear the traditional cloth, which is a six yards long piece of fabric, wrapped around the body. Female chiefs have two pieces of fabric which can be of different design.
The jewellery is very ample and used to be of gold. Nowadays, most chiefs are wearing imitations. The Head-Dress usually has the form of a crown. It can be made of metal or of black velvet, ornamented with metal. Chiefs have traditional sandals, and the wearing of sandals is symbolic. When a chief abdicates, he puts off his sandals.
Fly-whisk (Bodua)
When riding in a palanquin, chiefs hold a fly-whisk in one hand and a ceremonial sword in the other. The fly-whisk is made of animal hair.
Sword (Afena)
The ceremonial short sword is used for animal sacrifice. The chiefs touches the animal's throat symbolically with his sword before someone else cuts the throat with a sharp knife.
Palanquin
During a Durbar, which is a special parade, some chiefs are carried in a palanquin. Subchiefs have to walk. The palanquins can have the form of a chair or of a bed.
Stool (Dwa)
Instead of a throne, Akan Chiefs traditionally sit on a stool. When they die, their stools are painted black and stored in sacred rooms. This Sacred room is called Nkonwafie (stool house). If the passed chief was the first to have sat on that stool, the person's name becomes the first I. Who ever sits on that stool in the future would be called by the first chief's name but would have II attached. The name becomes the new chief's stool name.[citation needed]
Umbrella (Bamkyim)
Very big umbrellas made of silk and other rich fabrics show from afar that a chief is coming.
References
Sources
As there is not much written information, oral sources have to be quoted:
- Mr. Anthony Alick Eghan, Yamoransa (Central Region, Ghana)
- Kofi Owusu Yeboah, Ejisu-Onwe (Ashanti Region)
Literature
- Antubam, Kofi; Ghana's heritage of Culture, Leipzig 1963
- Kyerematen, A.A.Y.; Panoply of Ghana, London 1964
- Meyerowitz, Eva L. R.; Akan Traditions of Origin, London (published around 1950)
- Meyerowitz, Eva L. R.; At the court of an African King, London 1962
- Obeng, Ernest E.; Ancient A Tema (Ghana) 1986