|Posted by Reunionblackfamily. on May 13, 2011 at 9:25 AM|
The Ashanti live in central Ghana in western Africa approximately 300km. away from the coast. The Ashanti are a major ethnic group of the Akans in Ghana, a fairly new nation, barely more than 50 years old. Ghana, previously the Gold Coast, was a British colony until 1957. It is now politically separated into four main parts. Ashanti is in the center and Kumasi is the capital.
To the Ashanti, the family and the mother’s clan are most important. A child is said to inherit the father’s soul or spirit (ntoro) and from the mother a child receives flesh and blood (mogya). This relates them more closely to the mother’s clan. The Ashanti live in an extended family. The family lives in various homes or huts that are set up around a courtyard. The head of the household is usually the oldest brother that lives there. He is chosen by the elders. He is called either Father or Housefather and is obeyed by everyone.
Boys are trained by their fathers at the age of eight and nine. They are taught a skill of the fathers' choice. The father is also responsible for paying for school. Boys are taught to use the talking drums by their mothers' brother. Talking drums are used for learning the Ashanti language and spreading news and are also used in ceremonies. The talking drums are important to the Ashanti and there are very important rituals involved in them. Girls are taught cooking and housekeeping skills by their mothers. They also work the fields and bring in necessary items, such as water, for the group.
Marriage is very important to Ashanti communal life and it can be polygamous. Men may want more than one wife to express their willingness to be generous and support a large family. Women in the Ashanti culture will not marry without the consent of their parents. Many women do not meet their husbands until they are married. Even so, divorce is very rare in the Ashanti culture and it is a duty of parents on both sides to keep a marriage going.
The government of Ashanti is shaped like a pyramid. There is one king and he heads the Ashanti Confederacy Council, a group made of paramount chiefs. A paramount chief presides over district chiefs. A district chief presides over a District Council of Elders, which is made up of subchiefs. Villages are brought together by a subchief. Within every village there is a village head council made up of all the heads of households
The Ashanti religion is a mixture of spiritual and supernatural powers. They believe that plants, animals, and trees have souls. They also believe in fairies, witches, and forest monsters. There are a variety of religious beliefs involving ancestors, higher gods, or abosom, and ‘Nyame’, the Supreme Being of Ashanti. The Ashanti also practice many rites for marriage, death, puberty, and birth. The golden stool is sacred to the Ashanti. There is an elaborate legend surrounding it that is told by the old men of Ashanti. The golden stool is very carefully protected. No one has ever sat on it and since its arrival, it has not touched the ground. As an Ashanti symbol, the golden stool represents the worship of ancestors, well-being, and the nation of Ashanti.
The Ashanti have a wide variety of arts. Bark cloth was used for clothing before weaving was introduced. With weaving, there is cotton and silk. Women may pick cotton or spin materials into thread, but only men are allowed to weave. There are different patterns in weaving, each with its own name. Sometimes the pattern represents social status, a clan, a saying, or the sex of the one wearing it. Patterns are not always woven in the cloth. It can also be stamped on in many designs. Pottery is a skill that is taught to a daughter by the mother. There are many stages to making pots and there are many colors of clay available. The Ashanti also do woodcarving and metal casting.
By the end of the sixteenth century, most ethnic groups constituting the modern Ghanaian population had settled in their present locations. Archeological remains found in the coastal zone indicate that the area has been inhabited since the early Bronze Age (ca. 4000 B.C.), but these societies, based on fishing in the extensive lagoons and rivers, left few traces. Archeological work also suggests that central Ghana north of the forest zone was inhabited as early as 3,000 to 4,000 years ago. Oral history and other sources suggest that the ancestors of some of Ghana's residents entered this area at least as early as the tenth century A.D. and that migration from the north and east continued thereafter
These migrations resulted in part from the formation and disintegration of a series of large states in the western Sudan (the region north of modern Ghana drained by the Niger River). Prominent among these Sudanic states was the Soninke kingdom of Ghana. Strictly speaking, ghana was the title of the king, but the Arabs, who left records of the kingdom, applied the term to the king, the capital, and the state. The ninth-century Arab writer, Al Yaqubi, described ancient Ghana as one of the three most organized states in the region (the others being Gao and Kanem in the central Sudan). Its rulers were renowned for their wealth in gold, the opulence of their courts, and their warrior-hunting skills. They were also masters of the trade in gold, which drew North African merchants to the western Sudan. The military achievements of these and later western Sudanic rulers and their control over the region's gold mines constituted the nexus of their historical relations with merchants and rulers of North Africa and the Mediterranean
Ghana succumbed to attacks by its neighbors in the eleventh century, but its name and reputation endured. In 1957 when the leaders of the former British colony of the Gold Coast sought an appropriate name for their newly independent state - the first black African nation to gain its independence from colonial rule - they named their new country after ancient Ghana. The choice was more than merely symbolic because modern Ghana, like its namesake, was equally famed for its wealth and trade in gold
Although none of the states of the western Sudan controlled territories in the area that is modern Ghana, several small kingdoms that later developed in the north of the country were ruled by nobles believed to have immigrated from that region. The trans-Saharan trade that contributed to the expansion of kingdoms in the western Sudan also led to the development of contacts with regions in northern modern Ghana and in the forest to the south. By the thirteenth century, for example, the town of JennÈ in the empire of Mali had established commercial connections with the ethnic groups in the savanna-woodland areas of the northern two-thirds of the Volta Basin in modern Ghana. JennÈ was also the headquarters of the Dyula, Muslim traders who dealt with the ancestors of the Akan speaking peoples who occupy most of the southern half of the country
The growth of trade stimulated the development of early Akan states located on the trade route to the goldfields in the forest zone of the south. The forest itself was thinly populated, but Akan-speaking peoples began to move into it toward the end of the fifteenth century with the arrival of crops from Southeast Asia and the New World that could be adapted to forest conditions. These new crops included sorghum, bananas, and cassava. By the beginning of the sixteenth century, European sources noted the existence of the gold-rich states of Akan and Twifu in the Ofin River Valley
Also in the same period, some of the Mande who had stimulated the development of states in what is now northern Nigeria (the Hausa states and those of the Lake Chad area), moved southwestward and imposed themselves on many of the indigenous peoples of the northern half of modern Ghana and of Burkina Faso (Burkina-- formerly Upper Volta), founding the states of Dagomba and Mamprusi. The Mande also influenced the rise of the Gonja state
It seems clear from oral traditions as well as from archeological evidence that the Mole-Dagbane states of Mamprusi, Dagomba, and Gonja, as well as the Mossi states of Yatenga and Wagadugu, were among the earliest kingdoms to emerge in modern Ghana, being well established by the close of the sixteenth century. The Mossi and Gonja rulers came to speak the languages of the peoples they dominated. In general, however, members of the ruling class retained their traditions, and even today some of them can recite accounts of their northern origins
Although the rulers themselves were not usually Muslims, they either brought with them or welcomed Muslims as scribes and medicine men, and Muslims also played a significant role in the trade that linked southern with northern Ghana. As a result of their presence, Islam substantially influenced the north. Muslim influence, spread by the activities of merchants and clerics, has been recorded even among the Asante to the south. Although most Ghanaians retained their traditional beliefs, the Muslims brought with them certain skills, including writing, and introduced certain beliefs and practices that became part of the culture of the peoples among whom they settled (see Christianity and Islam in Ghana , ch. 2)
In the broad belt of rugged country between the northern boundaries of the Muslim-influenced states of Gonja, Mamprusi, and Dagomba and the southernmost outposts of the Mossi kingdoms, lived a number of peoples who were not incorporated into these entities. Among these peoples were the Sisala, Kasena, Kusase, and Talensi, agriculturalists closely related to the Mossi. Rather than establishing centralized states themselves, they lived in so-called segmented societies, bound together by kinship ties and ruled by the heads of their clans. Trade between the Akan states to the south and the Mossi kingdoms to the north flowed through their homelands, subjecting them to Islamic influence and to the depredations of these more powerful neighbors
Of the components that would later make up Ghana, the state of Asante was to have the most cohesive history and would exercise the greatest influence. The Asante are members of the Twi-speaking branch of the Akan people. The groups that came to constitute the core of the Asante confederacy moved north to settle in the vicinity of Lake Bosumtwi. Before the mid-seventeenth century, the Asante began an expansion under a series of militant leaders that led to the domination of surrounding peoples and to the formation of the most powerful of the states of the central forest zone
Under Chief Oti Akenten (r. ca. 1630-60), a series of successful military operations against neighboring Akan states brought a larger surrounding territory into alliance with Asante. At the end of the seventeenth century, Osei Tutu (d. 1712 or 1717) became asantehene (king of Asante). Under Osei Tutu's rule, the confederacy of Asante states was transformed into an empire with its capital at Kumasi. Political and military consolidation ensued, resulting in firmly established centralized authority. Osei Tutu was strongly influenced by the high priest, Anokye, who, tradition asserts, caused a stool of gold to descend from the sky to seal the union of Asante states. Stools already functioned as traditional symbols of chieftainship, but the Golden Stool of Asante represented the united spirit of all the allied states and established a dual allegiance that superimposed the confederacy over the individual component states. The Golden Stool remains a respected national symbol of the traditional past and figures extensively in Asante ritual
Osei Tutu permitted newly conquered territories that joined the confederation to retain their own customs and chiefs, who were given seats on the Asante state council. Tutu's gesture made the process relatively easy and nondisruptive, because most of the earlier conquests had subjugated other Akan peoples. Within the Asante portions of the confederacy, each minor state continued to exercise internal self-rule, and its chief jealously guarded the state's prerogatives against encroachment by the central authority. A strong unity developed, however, as the various communities subordinated their individual interests to central authority in matters of national concern
By the mid-eighteenth century, Asante was a highly organized state. The wars of expansion that brought the northern states of Mamprusi, Dagomba, and Gonja under Asante influence were won during the reign of Asantehene Opoku Ware I (d. 1750), successor to Osei Tutu. By the 1820s, successive rulers had extended Asante boundaries southward. Although the northern expansions linked Asante with trade networks across the desert and in Hausaland to the east, movements into the south brought the Asante into contact, sometimes antagonistic, with the coastal Fante, Ga-Adangbe, and Ewe peoples, as well as with the various European merchants whose fortresses dotted the Gold Coast.