This book begins your exploration of the culture and traditions of the Akans of Ghana, West Africa. It introduces the reader to the lifestyle of the traditional Akans living in Ghana, Ivory Coast, Togo, and other West African Countries. Little has been written on the Akan culture and spirituality especially in the style and with the sensitivity of this author. The reader gets a glimpse of the traditional life of the Akan with its protocols, hospitality, and embedded cultural spirituality. This is a user friendly guide to anyone seeking knowledge on the culture and/or spirituality of the Akans. The author has spent more than 15 years traveling throughout Ghana, observing and participating in cultural activities as well as studying day-to-day life. Additionally, the Author has spent many years interviewing practitioners of traditional Akan customs and rituals in Ghana. This book is a must read for social workers, psychologists, professors, teachers, and students. It is a great reference guide for those who plan to travel to Ghana and other parts of West Africa. Akan Protocol is infused with stories of interest and humor that will place you in the heart of Ghana, West Africa with Nana Kyerewaa.
In his groundbreaking study of the Akan diaspora, Konadu demonstrates how this cultural group originating in West Africa both engaged in and went beyond the familiar diasporic themes of maroonage, resistance, and freedom. Between the sixteenth and nineteenth centuries, the Akan never formed a majority among other Africans in the Americas. But their leadership skills in war and political organization, efficacy in medicinal plant use and spiritual practice, and culture archived in the musical traditions, language, and patterns of African diasporic life far outweighed their sheer numbers. Konadu argues that a composite Akan culture calibrated between the Gold Coast and forest fringe made the contributions of the Akan diaspora possible. The book examines the Akan experience in Guyana, Jamaica, Antigua, Barbados, former Danish and Dutch colonies, and North America, and how those early experiences foreground the modern engagement and movement of diasporic Africans and Akan people between Ghana and North America. Locating the Akan variable in the African diasporic equation allows scholars and students of the Americas to better understand how the diasporic quilt came to be and is still evolving.
Are you searching for a spiritual path that speaks to your cultural identity? Are you curious about the connection of the African-American experience to ancient African culture and spirituality? The Quest for Spiritual Transformation: An Introduction to Traditional Akan Religion, Rituals, and Practices is an important contribution to the exploration of cultural approaches to healing the mind, body, and spirit. Author Nana Opokuwaa clearly illustrates the connection between the traditions and beliefs of Africans born in the Diaspora to the ancient customs of the Akans. Her writing style exhibits a special sensitivity and compassion that shows appreciation for the reader's need for guidance. Opokuwaa's approach to explaining the Akan Akom Tradition brings clarity to the complicated practices associated with African religion in the Diaspora. In addition to seven study guides meant to serve as discussion points within your organization, group of friends, or for yourself, this book includes a list of references to enlighten you about Akan culture, customs, and traditions. There is a glossary of Twi words, with which readers may not be familiar, utilized in the book and an index for readily available reference. In the follow-up to Akan Protocol: Remembering the Traditions of Our Ancestors, Opokuwaa continues her effort to share information about the ancient traditions and customs of the Akans of Ghana, West Africa.
Law in Light is a groundbreaking book on the resurgence and transformation of Akan path spiritual communities in the United States and Ghana. Drawing on extensive collaborative ethnographic research, the book offers powerful portraits of priestesses, priests, and others on their spiritual journeys, in their ancestral reconnections, and in their everyday lives. The book spotlights a queen mother, shrine elders, priests, and priestesses of a prominent shrine house in Maryland, as well as leaders at a legendary Asuo Gyebi source shrine in Ghana. In exploring worlds of healing, empowerment, and justice, Lauren Coyle Rosen argues for the importance of two novel theoretical concepts, which she calls copresent jurisdictions and constellations of subjectivity. The book urges a broader retheorization of alternative spiritual orders within contemporary theopolitical, cosmopolitical, and postjuristocratic debates.
This book begins your exploration of the culture and traditions of the Akans of Ghana, West Africa. It introduces the reader to the lifestyle of the traditional Akans living in Ghana, Ivory Coast, Togo, and other West African Countries. Little has been written on the Akan culture and spirituality especially in the style and with the sensitivity of this author. The reader gets a glimpse of the traditional life of the Akan with its protocols, hospitality, and embedded cultural spirituality. This is a user friendly guide to anyone seeking knowledge on the culture and/or spirituality of the Akans. The author has spent more than 15 years traveling throughout Ghana, observing and participating in cultural activities as well as studying day-to-day life. Additionally, the Author has spent many years interviewing practitioners of traditional Akan customs and rituals in Ghana. This book is a must read for social workers, psychologists, professors, teachers, and students. It is a great reference guide for those who plan to travel to Ghana and other parts of West Africa. Akan Protocol is infused with stories of interest and humor that will place you in the heart of Ghana, West Africa with Nana Kyerewaa.
"Witchcraft" and exorcism have long been dominant features of life in African cultures. This unique book provides a thorough, field research-based description and analysis of a specifically Pentecostal Christian response to these phenomena within the Akan culture of Ghana. Anthropological studies generally claim that the ultimate goal of exorcism is modernisation. Using interdisciplinary studies with a theological focus, the author takes a different view, arguing that it is divinatory consultation or an inquiry into the sacred and the search for meaning that underlies the current "deliverance" ministry, where the focus is to identify and break down the so-called demonic forces by the power of God and to "deliver" people from their torment. The deliverance ministry is one attempt to contextualise the gospel for African people. However, preoccupation with demonisation and exorcistic practices is found to bring Christianity into tension with the Akan culture, family ties and other religions. In order to develop a properly safeguarded ministry of exorcism in an African context, the author examines contextualisation and suggests the integration into African Christianity of divinatory consultation, which has strong resonances with the biblical concept of prayer.
In this sustained and nuanced attempt to define a genuinely African philosophy, Kwame Gyekye rejects the idea that an African philosophy consists simply of the work of Africans writing on philosophy. It must, Gyekye argues, arise from African thought itself, relate to the culture out of which it grows, and provide the possibility of a continuation of a philosophy linked to culture. Offering a philosophical clarification and theology, and ethics of the Akan of Ghana, Gyekye argues that critical analyses of specific traditional African modes of thought are necessary to develop a distinctively African philosophy as well as cultural values in the modern world. --
Among most products of alien education, there is total lack of moral virtues, honesty, integrity, eagerness to serve and readiness to sacrifice. Rather, he is enslaved by the glittering fancies and fascinations of other cultures. He has embraced, and is enthused by, a religion which compels him to acknowledge that he is a sinner who has to work hard to attain purity which he already is. If the new religions made him more caring, honest, sincere, God-fearing and less sin-loving' there would be no need for this work. He has assumed political and judicial roles and is ruling a society, the majority of whose members live with, and cherishes, the traditional knowledge he holds in contempt and disdain. His rule can be successful, fruitful and beneficial to himself and others if he re-educates and equips himself with the philosophy underpinning his religious/spiritual heritage, instead of using political power to impose his new-found religion and its values on his people. In Akan Traditional Religion, the author has revisited the native religion of the sophisticated Akans who built the vast Asante Empire even before the British dreamt of an empire. He has re-examined, analysed and reinterpreted this heritage from the Akan point of view rather than as part of the colonial legacy in Africa. He concludes that the Akan traditional religion is no less holy than, or the ethical values it espouses inferior to, any other religion. Akan traditional religion proclaims that the one God is, and in, everything, that is to say, a living universe based on Universal Consciousness. (This is why Akans readily accept any name, such as Allah, Jesus, Krishna, the Father, etc. used by other communities to denote the One God). In other words, it espouses the doctrine of unity in diversity. The individual forms (bodies) are activated and operated by the same one God. The differences between individuals only reflect the diversity. The self-aware individual shares in divine power and majesty; the totally ignorant person thinks he is the body and caters only to the needs and comforts of the body. Identification with the body makes him prone to suffering from excessive desires which expose him to fear, anxiety, lust, anger, pride, etc. as a consequence. The heaven/hell dichotomy is absent in Akan doctrine. All will become divine, eventually. This principle of unity in diversity, rather than conflict and strife, guides the Akan in his personal life, (wo yonko da ne woda; i.e. the bed you make for your neighbour is the same one you will lie in), as well as the organisation of his society (wo amma wo yonko antwa nkron a, wonso wonya du ntwa; i.e. your right to ten can be exercised if, and only if, your neighbour's right to nine is guaranteed). The esoteric significance of the title 'Nana', which every Akan 'Ohene' or 'Ohemaa' bears, has been clarified and the phrase, 'Nananom Nsamanfuo', means 'the Enlightened Ones' rather than 'ancestral spirits'. (Ch. 5) Anatomical analysis of prayer has shown that the Akan congregational prayer, 'Nsa Guo' is as valid a prayer as any offered to the Supreme Deity and has no resemblance to the Judaic tradition of libation pouring. Therefore, 'Nsa Guo' cannot be described as 'Pouring Libation'. (Ch. 9) The concluding chapter will make interesting reading for those toying with the idea of Africanising the Christian religion or Christianising Africa.(Ch.14)
A tapestry of innovation, ideas, and commerce, Africa and its entrepreneurial hubs are deeply connected to those of the past. Moses E. Ochonu and an international group of contributors explores the lived experiences of African innovators who have created value for themselves and their communities. Profiles of vendors, farmers, craftspeople, healers, spiritual consultants, warriors, musicians, technological innovators, political mobilizers, and laborers featured in this volume show African models of entrepreneurship in action. As a whole, the essays consider the history of entrepreneurship in Africa, illustrating its multiple origins and showing how it differs from the Western capitalist experience. As they establish historical patterns of business creativity, these explorations open new avenues for understanding indigenous enterprise and homegrown commerce and their relationship to social, economic, and political debates in Africa today.
"The personal is political". So went a popular saying in the heady 60s. In presenting the story of the Ulzens and Elmina as a metaphor for the African condition in history, this novel is an eloquent corroboration of this idea. I applaud the brutal honesty, not unmixed with touching empathy, with which the author narrates the details of political events and family dramas: characters, personalities, roles and relations marked by conscious and unwitting paradoxes, complicities, mixed motives behind noble stances and deeds. In a word, IRONY is the dominant prism through which the events are rendered. Ato Sekyi Otu Professor Emeritus of Social and Political Thought York University, Toronto, Ontario, Canada
