205-562: Anansi or Ananse ( / ə ˈ n ɑː n s i / ə- NAHN -see ; literally translates to spider ) is an Akan folktale character associated with stories, wisdom, knowledge, and trickery, most commonly depicted as a spider, in Akan folklore . Taking the role of a trickster , he is also one of the most important characters of West African , African American and West Indian folklore. Originating in Ghana , these spider tales were transmitted to
410-830: A Kwa group living primarily in present-day Ghana and in parts of Ivory Coast and Togo in West Africa . The Akan speak languages within the Central Tano branch of the Potou–Tano subfamily of the Niger–Congo family . Subgroups of the Akan people include: the Agona , Akuapem , Akwamu , Akyem , Anyi , Ashanti , Baoulé , Bono , Chakosi , Fante , Kwahu , Sefwi , Wassa , Ahanta , and Nzema , among others. The Akan subgroups all have cultural attributes in common; most notably
615-416: A butter churn . Once firm enough to separate out, but soft enough to stick together, the butter was taken out of the churn, washed in very cold water, and salted. The churning process also produced buttermilk as a by-product. It was the remaining liquid after the butter was removed from the churn. All of the products of this process would have been stored in the spring house or ice house . The smokehouse
820-406: A courtyard to the rear of the main house known as the kitchen yard. They included a cookhouse (separate kitchen building), pantry , washhouse ( laundry ), smokehouse , chicken house , spring house or ice house , milkhouse ( dairy ), covered well , and cistern . The privies would have been located some distance away from the plantation house and kitchen yard. The cookhouse or kitchen
1025-451: A primer , and a hornbook . As the children grew older their schooling began to prepare them for their adult roles on the plantation. Boys studied academic subjects, proper social etiquette , and plantation management, while girls learned art , music , French , and the domestic skills suited to the mistress of a plantation. Most plantation owners maintained an office for keeping records, transacting business, writing correspondence, and
1230-556: A vacuum pan , where it was boiled until the sugar in the syrup was crystallized. The crystallized sugar was then cooled and separated from any remaining molasses in a process known as purging. The final step was packing the sugar into hogshead barrels for transport to market. Cotton plantations, the most common type of plantation in the South prior to the Civil War, were the last type of plantation to fully develop. Cotton production
1435-658: A bachelor's degree or master's degree program. The Akan language is spoken as the predominant language in the Western, Central, Ashanti, Eastern, Brong Ahafo regions of the akan clan. A language with some Akan influence called Ndyuka is also spoken in South America (Suriname and French Guiana), with the Akan language coming to these South American and Caribbean places through the trans-Atlantic slave trade and Akan names and folktales are still used in these South American and Caribbean countries (another example can be seen in
1640-635: A building raised roughly a story off of the ground on posts, was used to separate the lighter chaff and dust from the rice. Sugar plantations were most commonly found in Louisiana. In fact, Louisiana produced almost all of the sugar grown in the United States during the prewar period. From one-quarter to one-half of all sugar consumed in the United States came from Louisiana sugar plantations. Plantations grew sugarcane from Louisiana's colonial era onward, but large scale production did not begin until
1845-470: A candidate for the stool to the kingmakers of the lineage. Once accepted their candidate rules till death. This means until all the Jaase have presented their candidates they have to wait their turn. Akan Kings of whatever rank have other nobleman who serve them as sub-chiefs. These sub-chiefs do not have hereditary titles and therefore do not have black stools. Besides, each King has a female co-ruler known as
2050-588: A chief. He harvested a yam known as "Kintinkyi" in secret, and decided that the son who could guess it would become chief and receive his royal stool as proof. Soon, Nyame blackened his royal stool and asked his subjects if any could guess what his thoughts were. Anansi happened to be there, and said that he knew. Nyame told Anansi to gather his sons from the villages, and Anansi left. However, Anansi didn't truly know, but secretly decided he would learn. Anansi gathered feathers from every bird known and covered himself with them, and then flew above Nyame's village, startling
2255-746: A confederacy or an empire regardless of clan or abusua they belong to, while those outsides of the Akan people or the abusua were usually conquered or annexed via war or mutual agreement. For example, the Guan state of Larteh and the Akyem state of Akropong joined to form the Akwapim Kingdom to avoid the Akwamu, who the Guan deemed as oppressive. Under the State there are Divisions and under these Divisions are towns and villages. The Fantes also upon migrating from
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#17327727812182460-527: A corrugated wash board until clean. By the 1850s, they would have been passed through a mangle . Prior to that time, wringing out the items was done by hand. The items would then be ready to be hung out to dry or, in inclement weather, placed on a drying rack . Ironing would have been done with a metal flat iron , often heated in the fireplace, and various other devices. The milkhouse would have been used by enslaved people to make milk into cream , butter , and buttermilk . The process started with separating
2665-644: A cross or an airplane. The Fante battle formations eventually had some European influences and many Asafo Frankaa (battle flags) incorporated the British Union Jack after 1844 when they allied with them. The battle formation has the Frontline, the West Flank, an East Flank, the main body and the Vanguard. There are, therefore, five divisional chiefs in each Paramountcy. These are followed in rank by
2870-465: A deep pit in the ground, covered it with brushwood, and decided to return home, knowing that Osebo would eventually stumble into the pit as night drew near. Sure enough, Anansi returned to the pit the next morning and found Osebo trapped inside of it. Anansi feigned sympathy and asked the Leopard why he was trapped inside; he asked Osebo if he had been drinking again, something Anansi had constantly warned
3075-498: A different household. According to one source of information about the Akan, "A man is strongly related to his mother's brother (wɔfa) but only weakly related to his father's brother. This is perhaps viewed in the context of a polygamous society in which the mother/child bond is likely to be much stronger than the father/child bond. As a result, in inheritance, a man's nephew (his sister's son) (wɔfase) will have priority over his own son. Uncle-nephew relationships, therefore, assume
3280-417: A dominant position." "The principles governing inheritance, generation, and age – that is to say, men come before women and seniors before juniors."... When a woman's brothers are available, a consideration of generational seniority stipulates that the line of brothers be exhausted before the right to inherit lineage property passes down to the next senior genealogical generation of sisters' sons. Finally, "it
3485-452: A flat surface of still lower land, with a silver thread of water curling through it, extended, Holland-like, to the horizon. Usually at as great a distance as a quarter of a mile from the road, and from a half mile to a mile apart, were the residences of the planters – large white houses, with groves of evergreen trees about them; and between these and the road were little villages of slave-cabins ... The cottages were framed buildings, boarded on
3690-430: A largely agrarian to an industrial society , plantations and their building complexes became obsolete. Although the majority have been destroyed, the most common structures to have survived are the plantation houses . As is true of buildings in general, the more substantially built and architecturally interesting buildings have tended to be the ones that survived into the modern age and are better documented than many of
3895-410: A main house on site. Just as vital and arguably more important to the complex were the many structures built for the processing and storage of crops, food preparation and storage, sheltering equipment and animals, and various other domestic and agricultural purposes. The value of the plantation came from its land and the enslaved people who toiled on it to produce crops for sale. These same people produced
4100-548: A more accurate image of what life was like for slaves and slave owners", The Washington Post wrote in 2019. Hannah Knowles in The Washington Post wrote, "The changes have begun to draw people long alienated by the sites' whitewashing of the past and to satisfy what staff call a hunger for real history, as plantations add slavery-focused tours, rebuild cabins and reconstruct the lives of the enslaved with help from their descendants." However, some white visitors to
4305-724: A nobleman. He only has to be suitable for the position he is to occupy. Some sub-chieftaincy positions can be abolished at will. They include the heads of the ruling house or Mankrado, the Linquist, the Chief Kingmaker or Jaasehen/Gyaasehen, the Supi (Fante) or General of the Army, the Captains of the Army or Asafohen(Fante) among others. The way Akans ruled their nation fascinated the tribes and peoples of other West African nations and as
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#17327727812184510-460: A place for the hired tutor or governess to educate the planter's children, and sometimes even those of other planters in the area. On most plantations, however, a room in the main house was sufficient for schooling, rather than a separate dedicated building. Paper was precious, so the children often recited their lessons until they memorized them. The usual texts in the beginning were the Bible ,
4715-518: A plan and carved an Akua doll . Next, the Spider gathered the sap out of a gum tree, covering it until the Akua doll thus became very sticky, but Anansi was not done. He pounded some eto (mashed yams ) collected by his wife Aso and covered the Akua doll's hand with it; the Spider then gathered a basin and placed some eto inside of it. Once he had filled the basin, Anansi then took some of his silk and tied
4920-422: A plantation is that it typically had 500 to 1,000 acres (2.0 to 4.0 km ) or more of land and produced one or two cash crops for sale. Other scholars have attempted to define it by the number of enslaved persons. The vast majority of plantations did not have grand mansions centered on a huge acreage. These large estates did exist, but represented only a small percentage of the plantations that once existed in
5125-400: A relatively solitary Fairy capable of turning invisible, while another does not require Anansi to capture Python. Another popular story tells of how Anansi once tried to hoard all of the world's wisdom in a pot (in some versions a calabash ). In this story, Anansi was already very clever, but he wanted more knowledge, so he decided to gather all the wisdom that he could find and keep it in
5330-487: A result, Akwasi-the-jealous-one was seized by Nyame's subjects for disobeying the god's command and ordered to sacrifice a sheep as penance. Utterly embarrassed, Akwasi finished his sacrifice and then told the Sky-God that Anansi could have Aso, giving her to the Spider to become his wife. Yet there was another cost for what had transpired: the child Anansi had sired through Aso was taken and killed; what remained of its body
5535-400: A ridgepole in the distance. She pointed to Anansi and told Nyame that he was the one who'd impregnated her. He moved further down on the ridgepole in an attempt to hide again, but Aso found him there. However, this caused Anansi to fall over, dirtying himself, and in return Anansi complained that their actions had defiled him, for he was Nyame's Soul-washer and Nyame's wishes had been ignored. As
5740-404: A river where Akwasi and Aso drank, then took some of the meat and placed it into the water. He then carried the basket with him, which still had more than enough meat, and reached Akwasi-the-jealous-one's village. Aso noticed Anansi arrive and called out to her husband, surprised that Anansi had come. Kwasi-the-jealous-one came out and inquired who Anansi was, and the Spider replied that he'd come by
5945-444: A room with an open veranda. His parents had also conceived him there, so he was forbidden from sleeping in closed rooms. Akwasi-the-jealous-one thus asked Anansi where he wished to sleep instead, but Anansi then made another excuse: the open room had to be in a house that belonged to Nyame. To do otherwise would make Akwasi equal to Nyame and break the commandment Anansi'd been given. Thus, Anansi asked Akwasi-the-jealous-one to give him
6150-481: A safe place. Soon Anansi collected all of the wisdom found throughout the world and sealed inside of a pot. However, he was still concerned that it was not safe enough, so he secretly took the pot to a tall thorny tree in the forest (in some versions the silk cotton tree). His younger son, Ntikuma, saw him go and followed him at some distance to see what he was doing. Ntikuma noticed the pot was much bigger than Anansi could handle; he couldn't hold it while trying to climb
6355-501: A sleeping mat so he could sleep in front of their room while they slept. Soon, Anansi laid upon the sleeping mat and waited for Akwasi and his wife Aso to sleep and then sang a song to the gods while he played his sepirewa, certain the plan he'd concocted would be successful: "Akuamoa Ananse, today we shall achieve something today. Ananse, the child of Nsia, the mother of Nyame, the Sky-god; today, we shall achieve something, to-day. Ananse,
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6560-428: A spider, human, or a combination thereof. Elements of Akan culture also include, but are not limited to: These are the basic concepts of Akan philosophy and inheritance: Many but not all of the Akan still practice their traditional matrilineal customs, living in their traditional extended family households. The traditional Akan economic and political organization is based on matrilineal lineages , which are
6765-500: A spindly neck and spindly legs; finally, Afudohwedohwe, his pot-bellied son. Anansi also has a beautiful daughter named Anansewa in other tales, like those introduced in the work of Efua Sutherland : in Efua's tale, he embarks on a mission to ensure that Anansewa can have an appropriate suitor. It is said that Odomankoma (¿) is also known as Ananse Kokuroko (meaning Great Spider), who might be Ananse. But this could actually be chalked up to
6970-408: A strainer to be collected into a tank. From there the juice went through a process that removed impurities from the liquid and thickened it through evaporation. It was steam-heated in vats where additional impurities were removed by adding lime to the syrup and then the mixture was strained. At this point the liquid had been transformed into molasses . It was then placed into a closed vessel known as
7175-457: A string around the Akua doll's waist so that he could manipulate it, heading off to the land of fairies once he had finished. Anansi placed the doll in front of an odum tree, a place where Fairies often congregated, and sat the basin with the eto in front of it as bait. Anansi then hid behind the odum tree and waited for one of the Mmoatia to appear. Soon, one came, lured away from her sisters by
7380-593: A trap. Anansi then took the string creeper vines he had gathered and tied up Onini completely. Anansi then lost no time in carrying Onini off to Nyame, mocking the Python along the way and informing him of his bargain with Nyame. Triumphant, Anansi soon arrived and presented Onini to Nyame; the Sky-God acknowledged Anansi's accomplishment but reminded him that he still had other challenges, imagining in secret that Anansi would fail. Next, Anansi returned home to Aso and informed her of what he had accomplished, deciding to capture
7585-526: A village-like grouping along an avenue away from the main house, but sometimes were scattered around the plantation on the edges of the fields where the enslaved people toiled, like most of the sharecropper cabins that were to come later. Houses for enslaved people were often of the most basic construction. Meant for little more than sleeping, they were usually rough log or frame one-room cabins; early examples often had chimneys made of clay and sticks. Hall and parlor houses (two rooms) were also represented on
7790-550: A visit to plantations along the Georgia coast in 1855: In the afternoon, I left the main road, and, towards night, reached a much more cultivated district. The forest of pines extended uninterruptedly on one side of the way, but on the other was a continued succession of very large fields, or rich dark soil – evidently reclaimed swamp-land – which had been cultivated the previous year, in Sea Island cotton, or maize. Beyond them,
7995-426: A white elite . Today, as was also true in the past, there is a wide range of opinion as to what differentiated a plantation from a farm . Typically, the focus of a farm was subsistence agriculture . In contrast, the primary focus of a plantation was the production of cash crops , with enough staple food crops produced to feed the population of the estate and the livestock. A common definition of what constituted
8200-436: A young child still needs to put you right?" Thus, Anansi failed to steal the world's wisdom that day, and instead, a little of it lives in everyone. One day, a famine came and Kwaku Anansi told his family that he'd search for food so they could eat. He soon went to a stream and met some people, who he discovered were spirits. The spirits were draining the water in the hope that they would be able to catch some fish to eat. Anansi
8405-453: Is a proverb that suggests that even in times of slavery, Anansi was referred to by his Akan original name: "Kwaku Anansi" or simply as "Kwaku" interchangeably with Anansi . The proverb is: "If yuh cyaan ketch Kwaku, yuh ketch him shut", which refers to when Brah Dead (brother death or drybones), a personification of Death, was chasing Anansi to kill him; its meaning: The target of revenge and destruction, even killing, will be anyone very close to
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8610-482: Is also believed to have played a multifunctional role in the slaves' lives; as well as inspiring strategies of resistance, the tales enabled enslaved Africans to establish a sense of continuity with their African past and offered them the means to transform and assert their identity within the boundaries of captivity. As historian Lawrence W. Levine argues in Black Culture and Consciousness , enslaved Africans in
8815-495: Is always depicted as a male in his stories. While often depicted as an animal, Anansi has many representations, which include an anthropomorphic spider with a human face, or conversely, a human with spider-like features, such as eight legs. Anansi also has a family in several folktales involving him, consisting of his long-suffering wife Okonore Yaa – known in other regions as Aso, Crooky, or Shi Maria; Ntikuma, his firstborn son; Tikelenkelen, his big-headed son; Nankonhwea, his son with
9020-536: Is inherited only by matrilineal kin. Each lineage controls the lineage land farmed by its members, functions together in the veneration of its ancestors, supervises marriages of its members, and settles internal disputes among its members. The political units above are likewise grouped (into traditionally seven) but as of today, eight larger groups called abusua : Aduana, Agona, Asakyiri, Asenie, Asona, Bretuo, Ekuona, and Oyoko. The members of each such abusua are united by their belief that they are all descended from
9225-538: Is my story that I have related. If it be sweet, or if it be not sweet, take some elsewhere, and let some come back to me." The following folktales listed will begin with this notable folktale alongside other anansesem (spider tales), some of which were recorded by Rattray in his prolific work on the subject; additional stories that arose out of the Anansesem tradition in the Diaspora have been included. This version of
9430-746: Is ruled by the Oyoko Clan. However, the Bretuo or Twidanfo (in Fante), as well as other clans, rule States, Divisions, Towns, and Villages within the Kingdom. The Fante-speaking peoples usually have the Asona Clan ruling most of their States (like Mankessim). Certain sub-clans or lineages have exclusive rights to some stools within Akanland such as the lineage of Afia Kobi in the Oyoko Clan who alone sits on
9635-529: Is studied in major universities in North America and the United States, including Ohio University, Ohio State University, University of Wisconsin–Madison, Harvard University, Boston University, Indiana University, University of Michigan, and the University of Florida. The Akan language has been a regular language of study in the annual Summer Cooperative African Languages Institute (SCALI) program and
9840-586: Is when all possible male heirs have been exhausted that the females" may inherit. Certain other aspects of the Akan culture are determined patrilineally rather than matrilineally. There are ancestrally 12 patrilineal Ntoro (spirit) groups, and everyone belongs to his or her father's Ntoro group, but not to his family lineage and abusua . Each Ntoro group has its own surnames, taboos, ritual purifications, and forms of etiquette. A person thus inherits one's Ntoro from one's father but does not belong to his family. A recent (2001) book provides an update on
10045-608: The Akwamu in St. John , and Coffy , who was the leader of the 1763 Berbice slave uprising in Guyana. Fante war lord Chief Takyi also led a slave rebellion in Jamaica. The Akans consider themselves one nation. Akan means first, foremost, indicating the enlightened and civilized. While traditionally matrilineal, they are also united philosophically through 12 patrilineal spirit groups called
10250-854: The Anglo-Ashanti wars : the War of the Golden Stool and other similar battles. By the early 1900s, Ghana was a colony or protectorate of Great Britain, while the lands in the Ivory Coast were under the French. On 6 March 1957, following the decolonization from Great Britain under the leadership of Kwame Nkrumah , the Gold Coast was united with British Togoland and the Northern Region , Upper East Region , and Upper West Region of
10455-467: The Caribbean by way of the transatlantic slave trade . Anansi is best known for his ability to outsmart and triumph over more powerful opponents through his use of cunning, creativity and wit. Despite taking on a trickster role, Anansi often takes centre stage in stories and is commonly portrayed as both the protagonist and antagonist. Spider tales are found extensively throughout West Africa, but
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#173277278121810660-525: The Denkyira ). In Asante's case, as an Empire, the Asantehene reigned over the non-Oyoko clan city-states and ruled over the kings of those states as an Imperial head or Emperor (a hardly used but an equivalent term for Emperor or the king of kings ). Next there are divisional Chiefs, they are primarily arranged according to the five divisions of an Akan army. The Fante army or Asafo formation resembles
10865-555: The Episcopal denomination. Early records indicate that at Faunsdale Plantation the mistress of the estate, Louisa Harrison, gave regular instruction to her slaves by reading the services of the church and teaching the Episcopal catechism to their children. Following the death of her first husband, she had a large Carpenter Gothic church built, St. Michael's Church. She latter remarried to Rev. William A. Stickney, who served as
11070-513: The Ntoro . Within the Akan nation are branches based on many dialects, widest and possibly the oldest one being used is Twi as well as Fante. Each branch subsequently holds a collection of states and stemming from city-states. The state or Ɔman are typically ruled by several kings known as Amanhene ( Ɔmanhene , singular) or Ahemfo ( Ɔhene , singular. The state is the basic unit of Akan polity. Several states and city-states can band together to form
11275-640: The Queen-mother . The Queen-mother is more like a figurehead representing the King's or Emperor's eldest sister and hence the mother of the next King or Emperor, she could rule as a King if she wishes (e.g. queen-mothers mainly from the House of Asona clan: Nana Abena Boaa who ruled Offinso 1610–1640, Nana Afia Dokuaa who ruled Akyem Abuakwa 1817–1835, and Nana Yaa Asantewaa who ruled Edweso 1896–1900) as well as Komfo Muna who ruled Mankessim 1830–1872. They present
11480-558: The South Carolina Lowcountry . Until the 19th century, rice was threshed from the stalks and the husk was pounded from the grain by hand, a very labor-intensive endeavor. Steam-powered rice pounding mills had become common by the 1830s. They were used to thresh the grain from the inedible chaff . A separate chimney, required for the fires powering the steam engine, was adjacent to the pounding mill and often connected by an underground system. The winnowing barn ,
11685-598: The abusua framework presented above. Plantation complexes in the Southern United States Plantation complexes were common on agricultural plantations in the Southern United States from the 17th into the 20th century. The complex included everything from the main residence down to the pens for livestock . Until the abolition of slavery , such plantations were generally self-sufficient settlements that relied on
11890-650: The forced labor of enslaved people. Plantations are an important aspect of the history of the Southern United States , particularly before the American Civil War . The mild temperate climate , plentiful rainfall, and fertile soils of the Southeastern United States allowed the flourishing of large plantations, where large numbers of enslaved Africans were held captive and forced to produce crops to create wealth for
12095-537: The "great house" and extended family. Novels, often adapted into films , presented a romantic , sanitized view of plantation life and ignored or glorified white supremacy . The most popular of these were The Birth of a Nation (1916), based on Thomas Dixon Jr. ,'s best-selling novel The Clansman (1905), and Gone with the Wind (1939), based on the best-selling novel of the same name (1936) by Margaret Mitchell . On larger plantations an overseer represented
12300-401: The 1810s and 1820s. A successful sugar plantation required a skilled retinue of hired labor and enslaved people. The most specialized structure on a sugar plantation was the sugar mill (sugar house), where, by the 1830s, the steam-powered mill crushed the sugarcane stalks between rollers. This squeezed the juice from the stalks and the cane juice would run out the bottom of the mill through
12505-530: The Akan language is regulated and administered by the Akan Orthography Committee (AOC). Some of Akan's language characteristic features include tone , vowel harmony , and nasalization . Akan culture is one of the traditional matrilineal cultures of Africa. Akan art is wide-ranging and renowned, especially for the tradition of crafting bronze gold weights, using the lost-wax casting method. The Akan culture reached South America,
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#173277278121812710-520: The Akan people are located, the Kings, Assistant Kings, Princes, and Noblemen of the Akans serve mostly a symbolic role. Modern politics has side-lined them in national politics although it is common to find that an elected or appointed official to be of Akan royalty. And, especially in the villages and poor areas, traditional Kings are still very important for organizing development, social services and keeping
12915-427: The Akan, stating that some families are changing from the above abusua structure to the nuclear family . Housing, childcare, education, daily work, and elder care, etc. are then handled by that individual family, rather than by the abusua or clan, especially in the city. The above taboo on marriage within one's abusua is sometimes ignored, but "clan membership" is still important, with many people still living in
13120-626: The Akans conquered or formed alliances with these nations, parts of it were transmitted to them. The British particularly felt the Akan system was highly efficient and tried to establish it throughout their dominions in West Africa using the Indirect Rule System. The Ewes and the Ga-Adangmes with their close affinity to the Akans have modified certain aspects of it to fit their societies. In Ghana and other modern states where
13325-507: The Akua doll, but her hand became stuck. Angered, the Fairy informed them of what had happened, and another sister suggested that Mmoatia should slap the doll again, this time with her other hand. The Fairy obliged and tried again, only for her remaining hand to become stuck on the gum that covered the Akua doll. Mmoatia asked her sisters for help a final time, informing them that both her hands were now stuck. Another sister told Mmoatia to bludgeon
13530-406: The Akua doll. Mmoatia's sisters allowed her to, so the Fairy returned to the basin and devoured the eto. When she had finished, Mmoatia thanked the Akua doll but Anansi did not tug his string. The Akua doll did not nod to acknowledge Mmoatia's gratitude. Slightly upset, Mmoatia told her sisters what had happened and they advised her to slap the doll's face as recompense. Mmoatia agreed and then slapped
13735-803: The Anansi tales from Ghana are seen to be the origin of these stories and are among the best-known, as Anansi's name comes from the word in the Akan language for "spider". They later spread to the West Indies , Suriname , Sierra Leone (where they were introduced by Jamaican Maroons ) and the Netherlands Antilles ; also Curaçao , Aruba , and Bonaire . Anansi is depicted in many different ways and with different names, from "Ananse", "Kwaku Ananse", and "Anancy", to his New World iterations, such as "Ba Anansi", "Kompa Nanzi" and/or "Nanzi", "Nancy", "Aunt Nancy", and "Sis' Nancy", even though he
13940-465: The Caribbean, and North America. Some of their most important mythological stories are called anansesem , literally meaning "the spider story", but in a figurative sense also meaning "traveler's tales". These "spider stories" are sometimes also referred to as nyankomsem : "words of a sky god". The stories generally, but not always, revolve around Kwaku Ananse , a trickster spirit, often depicted as
14145-632: The Cat, Okraman the Dog, Akoko the Fowl, and Aberekyie the Goat. Anansi told them of his mother-in-law's passing and asked if they could accompany him to her funeral, and they agreed. Anansi thanked them, and then returned to his home to prepare. Anansi made clothes to wear to the funeral, sewing a hat from leopard's skin; he dyed his cloth russet, and had the attire he wished to wear prepared. Thursday eventually came and it
14350-690: The Civil War: Struggles for the Meaning of Freedom , suggests that the minimum requirement for planter status was twenty people enslaved, especially since a Southern planter could exempt Confederate duty for one white male per twenty people owned. In his study of Black Belt counties in Alabama, Jonathan Weiner defines planters by ownership of real property, rather than of slaves. A planter, for Weiner, owned at least $ 10,000 worth of real estate in 1850 and $ 32,000 worth in 1860, equivalent to about
14555-634: The Episcopal minister of St. Michael's and was later appointed by Bishop Richard Wilmer as a "Missionary to the Negroes," after which Louisa joined him as an unofficial fellow minister among the African Americans of the Black Belt . Most plantation churches were of wood-frame construction, although some were built in brick, often stuccoed . Early examples tended towards the vernacular or neoclassicism, but later examples were almost always in
14760-608: The Fante and Ashanti conflicts, resulting in a high number of military captives being sold into slavery. Coromantee ex-soldiers now slaves and other Akan captives were known for various slave revolts and plantation resistance tactics. Their legacy is evident within groups such as the Maroons of the Caribbean and South America. Some notable Akan descendants include the Coromantees sold from and around Anomabo (Fantelands) in Jamaica,
14965-500: The Gold Coast to form Ghana. Ivory Coast gained independence on 7 August 1960. Many people across the Americas can trace their lineage to the Akan people due to the trans-Atlantic slave trade. According to one estimate, roughly ten percent of all slave ships that embarked from the coast of West Africa contained Akan people. Although gold was the primary source of wealth in their economy, the capture and sale of Akan people peaked during
15170-541: The Golden Stool of Asante. The Akans are traditionally a Matrilineal people of the African continent. Matrilineal inheritance makes it easier to trace the line of succession. Within each lineage or House are the branches. The chief of a family is called an Abusuapanyin (or family-elder). Ranking above a family chief (a family's Abusuapanyin) is the clan's chief (or clan's Abusuapanyin). These branches are called Jaase/Gyaase or Kitchens. Each Kitchen takes its turn to present
15375-987: The Gothic Revival style. A few rivaled those built by southern town congregations. Two of the most elaborate extant examples in the Deep South are the Chapel of the Cross at Annandale Plantation and St. Mary's Chapel at Laurel Hill Plantation , both Episcopalian structures in Mississippi. In both cases the original plantation houses have been destroyed, but the quality and design of the churches can give some insight into how elaborate some plantation complexes and their buildings could be. St. Mary Chapel, in Natchez, dates to 1839, built in stuccoed brick with large Gothic and Tudor arch windows, hood mouldings over
15580-517: The Kings of the city and then the Kings of the town and then king of the suburbs. The Akan peoples mostly have seven Abusua (Matrilineal clans/tribes) in each state. They do not have the same names in each state but each has an equivalent clan (e.g. in Fante areas along the coast, the Asante clan of Oyoko is referred to as Dehyena or Yokofo). The clans are assigned States which they rule by their status as founders of that jurisdiction. The Ashanti Kingdom
15785-491: The Leopard about, and the Spider continued his act, lamenting that he wanted to help Osebo but was certain that Osebo would attempt to eat him afterward. Osebo insisted that he would not harm Anansi, so the Spider agreed to help him. Anansi went aside and cut two long sticks with his knife for the Leopard to climb out of the hole with and told Osebo to stretch his arms wide, secretly leaving the Leopard vulnerable. Osebo, unaware of yet another scheme by Anansi, then attempted to scale
15990-547: The Maroons of Jamaica and their influence with Akan culture and loanwords specifically from the Fante dialect of the Central Region of Ghana ) in the language of Jamaican Maroon Creole or Kromanti. With the present state of technology, one can listen to live radio broadcasts in Akan from numerous radio stations and receive mass media and public broadcasts in Akan from numerous multimedia and media broadcasting. Akan
16195-563: The Mmoboro Hornets next. He asked her for advice, and his wife obliged, telling him to find a gourd and fill it with water. He was then to carry the gourd along with him to see the Hornets. Anansi followed her advice, heading toward the bush where the Hornets roamed in search of them. Soon, the Spider noticed a swarm of Hornets loitering near one, and he crept close to them, readying his gourd. Anansi then sprinkled some of his water at
16400-590: The Mmoboro Hornets, careful to save some for himself. The Spider then doused himself with the remaining water he had collected and cut a leaf from a Banana tree nearby, covering his head with it. Soon the Hornets flew to him in a fit but Anansi showed them his banana leaf – still wet – and explained that it had been raining. Clever Anansi then warned the Hornets that the rain was dangerous, suggesting that they could enter his gourd so that they would not be overcome. The Hornets agreed and thanked Anansi for helping them – unaware of his scheme – and they all flew inside, filling
16605-601: The National House of "Chiefs". Akan Kings who once warred with each other and Kings of other nations within Ghana now sit with them to build peace and advocate development for their nations. The identity of an Akan nation or meta-ethnicity is expressed by the term Akanman . The Akan word ɔman ( plural Aman ) which forms the second element in this expression has a meaning much of "community, town, nation, state". (A)man has been translated as "Akanland". Akan refers to
16810-487: The New World devoted "the structure and message of their tales to the compulsions and needs of their present situation" (1977, 90). The Jamaican versions of these stories are some of the best-preserved because Jamaica had the largest concentration of enslaved Ashanti in the Americas. Akin to their Ashanti origins, each of these stories carries its own proverb at the end. At the end of the story "Anansi and Brah Dead", there
17015-461: The Python first. Aso advised him to cut a branch from a palm tree and gather some string creeper vines. Anansi returned with them, and Aso told him to take them to the river where Onini lived nearby, pretending to argue with her to draw the Python's attention. Anansi agreed with her plan and took them. He then pretended to debate with her in an imaginary argument over the length of Onini's body while he headed there, pretending Aso had claimed Onini's body
17220-431: The Sky-God revealed his intentions to his three sons. He then told Esum, who was oldest, that he would be allowed to guess first. Yet, Esum did not know, and said its name was "Pona". The villagers booed him. Osrane, the second-oldest, was given a chance, but he also failed to guess the yam's name, assuming it was called "Asante". The villagers booed him also. Owia, the youngest, was then given a chance to guess. Anansi played
17425-447: The Sky-God's stories would belong to Anansi, and all of them would be known as Spider stories for eternity. So it is that every story, no matter the subject or theme, is called a Spider story. There are substantial variants of this tale, with other retellings like Haley's omitting Aso and Ya Nsia. Others, such as a Caribbean version, see Tiger as the one whom the stories come from. Another common version of this folktale portrays Mmoatia as
17630-413: The Sky-God. Anansi then presented Osebo to Nyame when he arrived, and Nyame accepted Anansi's gift. The Sky-God, however, was still not convinced that Anansi would succeed in completing his challenge, and reminded the Spider that he had yet to accomplish all of the tasks he was assigned. The Spider returned home another time, deciding to capture Mmoatia the Fairy after some thought. Anansi then decided upon
17835-555: The Soul-washer to the Nyame, the Sky-god, today, I shall see something,". Once Anansi finished, he put his sepirewa aside and fell asleep. Suddenly, Anansi awoke to hear Akwasi-the-jealous-one calling out to him. Akwasi, however, refused to call the Spider by the name he'd been given, so Anansi remained silent; the medicine Anansi'd poisoned Akwasi-the-jealous-one with had worked. Akwasi tried another time, but refused to call Anansi by
18040-444: The South. Although many Southern farmers did enslave people before emancipation in 1862, few enslaved more than five. These farmers tended to work the fields alongside the people they enslaved. Of the estimated 46,200 plantations existing in 1860, 20,700 had 20 to 30 enslaved people and 2,300 had a workforce of a hundred or more, with the rest somewhere in between. Many plantations were operated by absentee-landowners and never had
18245-439: The Spider still could not complete his task. He bade the Spider to continue his search, and Anansi left for home. Anansi soon returned to Aso afterward and informed her of his success, then plotted against Osebo the Leopard with her. Aso told Anansi to dig a hole to catch Osebo and cover it; Anansi caught on to her plan immediately and told her it was enough. Then, he went to the place where Osebo normally could be found. Anansi dug
18450-690: The Spider then carried her alongside Mmoatia to Nyame, presenting both of them to Nyame to complete the bargain for the Sky-God's stories. Nyame accepted both of them, thoroughly-impressed at the success of the Spider, and assembled a meeting within his kingdom. The Sky-God summoned his elders, the Kontire and Akwam chiefs, the Adontem general of his army's main body, the Gyase, the Oyoko , Ankobea, and finally Kyidom, who led his rear-guard. Nyame then told them about
18655-408: The Spider to perform the dance for him. Anansi however, told them that he could only perform his dance around his wives and that he needed his drum. He promised that he would dance before Nyame if he agreed to this, so the messengers informed Nyame and he agreed to Anansi's terms. The messengers then brought Anansi to the harem where his wives were kept and he began playing. Soon Nyame came and danced to
18860-404: The Spider what he was called. Anansi replied that his name was "Rise-up-and-make-love-to-Aso", which startled Akwasi, so he asked his wife Aso if she'd heard his name as well. Aso acknowledged that she did, and Akwasi left to prepare a room for Anansi as a result. When he finished, he told Anansi to sleep there, but Anansi replied that he couldn't, because he was Nyame's Soul-washer and only slept in
19065-516: The air to signal they had arrived, and went to the home where her wake was taking place. Anansi shared all that he'd brought, giving palm-wine to those mourning. He then presented an offering to help pay for the funeral: six peredwan packets of gold dust, a velvet pillow, two cloths, a wool blanket, shell money (to barter with ghosts), a sheep, and more palm-wine. They accepted his offer, and the others matched it. The next morning, everyone ate and invited Anansi to eat as well. However, Anansi said that he
19270-618: The bale was secured with twine. An individual who owned a plantation was known as a planter . Historians of the prewar South have generally defined "planter" most precisely as a person owning property (real estate) and keeping 20 or more people enslaved . In the " Black Belt " counties of Alabama and Mississippi , the terms "planter" and "farmer" were often synonymous. The historians Robert Fogel and Stanley Engerman define large planters as those who enslaved over 50 people, and medium planters as those who enslaved between 16 and 50 people. Historian David Williams, in A People's History of
19475-463: The basis of inheritance and succession. A lineage is defined as all those related by matrilineal descent from a particular ancestress. Several lineages are grouped into a political unit headed by a council of elders, each of whom is the elected head of a lineage – which itself may include multiple extended-family households. Public offices are, thus, vested in the lineage, as are land tenure and other lineage property. In other words, lineage property
19680-528: The beans, he saw Aso enter the room. Startled, Anansi hatched up another plan and told Aso that a hat-shaking festival was taking place in his father's village; he intended to go there himself. Aso became suspicious and asked Anansi why he had not told her of the festival before; she reminded him that he had not eaten anything and advised the Spider to wait until the next day. However, Anansi refused to listen to his wife's advice and she stormed off. Akan people The Akan ( / ˈ æ k æ n / ) people are
19885-410: The beautiful woman Anansi had as his current wife. Nyame was furious again, then ordered his messengers to send for her, and they went to Anansi's village looking for the woman. Anansi met them and they told him of Nyame's wish. He complied, showed them where his wife was, and they took her with them to Nyame. Anansi however, had a plan of his own, and began his scheme once they left. Anansi searched for
20090-528: The best sheep for Anansi to eat as thanks, and in return Anansi decided to tell Owia of his father's intentions in secret, revealing the name of the yam he'd harvested. Anansi then made a pair of drums that would shout the yam's name so that Owia would remember the name of Nyame's yam, which was Kintinkyi, and the two returned to the other sons of Nyame. Anansi brought them each before Nyame, and Nyame called an assembly together so they could welcome Anansi and Nyame's sons. Anansi said he'd completed Nyame's task, and
20295-556: The buffoon constantly harassed by "Ti Malice" or "Uncle Mischief", a Haitian trickster associated with Anansi, references this exchange: "Bouki" itself is a word descending from the Wolof language that also references a particular folk animal (the hyena ) indigenous to them. The same applies to Anansi's role in the lives of Africans beyond the era of slavery; New World Anansi tales entertain just as much as they instruct, highlight his avarice and other flaws alongside his cleverness, and feature
20500-426: The built environment: the main house for the plantation owner, the slave cabins , barns, and other structures of the complex. The materials for a plantation's buildings, for the most part, came from the lands of the estate. Lumber was obtained from the forested areas of the property. Depending on its intended use, it was either split, hewn , or sawn. Bricks were most often produced onsite from sand and clay that
20705-436: The candidate for consideration as King. An assistant king does not have a Queen-mother as his title is not hereditary. A Prince or Daakyehen(Fante)(lit Future-king ) is any of the members of the lineage eligible to sit on a stool. However, not all royals are Princes as some may be ineligible. A prince is not necessarily the son of a King but rather the former King's nephew on the mother's side. As such, royals strive to achieve
20910-447: The child she'd conceived was his. Akwasi thus decided to take her to Nyame's village and the two left. However, Aso gave birth on the way, so she rested a moment. The two took the child to the village of Nyame afterward and told him what had taken place. Nyame did not believe the two's story and said that no one had left his village, urging them to point out the culprit among the villagers. Aso agreed to do so and soon saw Anansi sitting on
21115-417: The cookhouse or a storehouse and would have secured items such as barrels of salt , sugar , flour , cornmeal and the like. The washhouse is where clothes, tablecloths, and bed-covers were cleaned and ironed. It also sometimes had living quarters for the laundrywoman . Cleaning laundry in this period was labor-intensive for the domestic slaves that performed it. It required various gadgets to accomplish
21320-463: The crop. Tobacco plantations were most common in certain parts of Georgia, Kentucky, Missouri, North Carolina, Tennessee, South Carolina, and Virginia. The first agricultural plantations in Virginia were founded on the growing of tobacco. Tobacco production on plantations was very labor-intensive. It required the entire year to gather seeds, start them growing in cold frames , and then transplant
21525-512: The doll with the rest of her body, certain that Mmoatia would be successful this time in punishing the Akua doll. However, the Fairy followed the advice of her sisters and only became stuck to the gum that covered the doll Anansi had laid in front of the Odum tree entirely. Anansi then emerged from hiding and used the rest of the string he had tied around his doll to bind Mmoatia with his string entirely. He then mocked Mmoatia also, just as he had done to
21730-573: The doors and windows, buttresses , a crenelated roof-line, and a small Gothic spire crowning the whole. Although construction records are very sketchy, the Chapel of the Cross, built from 1850 to 1852 near Madison, may be attributable to Frank Wills or Richard Upjohn , both of whom designed almost identical churches in the North during the same time period that the Chapel of the Cross was built. Another secondary structure on many plantations during
21935-610: The drums as he had promised, and Owia remembered the true name of Nyame's yam, "Kintinkyi". The assembly cheered instead. Nyame then spoke to Esum, his eldest son, and punished him, for he had not paid attention to him while Nyame had raised him. Evil things thus would be done during Esum's time. Next Nyame scolded Osrane, who had also not listened to him while he raised him. Only children would frolic during his time. Finally, Nyame spoke to his youngest son Owia, and praised him. Nyame made him chief and told him that any issue that needed to be settled would take place during his time. He gave him
22140-665: The dynamics in the Gold Coast and the New World changed. Thus, the Akan people played a role in supplying Europeans with indentured servants, who were later enslaved by the Europeans for the trans-Atlantic slave trade . In 2006, Ghana apologized to the descendants of enslaved Africans for the role played in the slave trade. Akan people, especially the Ashanti people , fought against European colonialists and defeated them on several occasions to maintain autonomy. This occurred during
22345-488: The enslaved people along with guns to the Akan in exchange for Akan gold. Akan gold was also used to purchase enslaved people from further up north via the Trans-Saharan route. The Akan purchased enslaved people to help clear the dense forests within Ashanti . About a third of the population of many Akan states were indentured servants ( i.e. Non-Akan peoples). The Akan went from buyers of slaves to selling slaves as
22550-405: The eto that the Spider had placed in front of the Akua doll. Enticed by the eto, Mmoatia asked the doll if she could have some of it. Anansi then tugged the Akua doll's waist and it nodded its head in response, which made Mmoatia excited. Mmoatia returned to her sisters and asked if they would allow her to eat some, noting that she (completely unaware of Anansi's trickery) had been offered some eto by
22755-472: The father). Anansi stories were part of an exclusively oral tradition , and Anansi himself was seen as synonymous with skill and wisdom in speech. Stories of Anansi became such a prominent and familiar part of Ashanti oral culture that they eventually encompassed many kinds of fables, evidenced by the work of R.S. Rattray , who recorded many of these tales in both the English and Twi languages, as well as
22960-428: The fields. A few enslavers went further in providing housing for the household servants. When Waldwic in Alabama was remodeled in the Gothic Revival style in the 1852, the enslaved people serving the household were provided with larger accommodations that matched the architecture of the main house. This model, however, was exceedingly rare. Famous landscape designer Frederick Law Olmsted had this recollection of
23165-403: The financial panics of 1819 and 1837, when demand by British mills for cotton dropped, many small planters went bankrupt and their land and slaves were bought by larger plantations. As cotton-producing estates grew in size, so did the number of slaveholders and the average number of enslaved people held. A cotton plantation normally had a cotton gin house, where the cotton gin was used to remove
23370-719: The food staples and equipment that they relied on for their existence. This type of debt bondage , for blacks and poor whites, led to a populist movement in the late 19th century that began to bring blacks and whites together for a common cause. This early populist movement is largely credited with helping to cause state governments in the South, mostly controlled by the planter elite, to enact various laws that disenfranchised poor whites and blacks, through grandfather clauses , literacy tests , poll taxes , and various other laws. The agricultural structures on plantations had some basic structures in common and others that varied widely. They depended on what crops and animals were raised on
23575-427: The form of monumental towers set near the main house. The pigeons were raised to be eaten as a delicacy and their droppings were used as fertilizer. Few functions could take place on a plantation without a reliable water supply. Every plantation had at least one, and sometimes several, wells . These were usually roofed and often partially enclosed by latticework to exclude animals. Since the well water in many areas
23780-503: The former Hermitage Plantation in Georgia and Boone Hall in South Carolina, even those who worked in the fields were provided with brick cabins. More fortunate in their accommodations were those who served in the enslavers' houses or were skilled laborers. They usually resided either in a part of the main house or in their own houses, which were normally more comfortable dwellings than those of their counterparts who worked in
23985-413: The gourd as they sought the shelter Anansi had promised them. Once all of them had entered, Anansi stoppered the mouth of the gourd and taunted them for succumbing to his scheme. The Spider told them of his plan to trade them to the Sky-God for his stories and took the Hornets to Nyame. Nyame accepted the Hornets, but reminded Anansi that he still had other tasks left in spite of his successes so far, certain
24190-424: The gourd that had the water he'd bathed his wife with, and then took a skin and made a drum with it. He then made another drum and called for his son Ntikuma. Together the two began beating the drums and dancing while singing vulgarities. Anene the crow, another messenger of Nyame, saw what Anansi was doing and told Nyame about the dance. Nyame then sent his messengers and asked them to bring Anansi to him, as he wanted
24395-455: The height of the sharecropping -era was the plantation store or commissary. Although some prewar plantations had a commissary that distributed food and supplies to enslaved people, the plantation store was essentially a postwar addition to the plantation complex. In addition to the share of their crop already owed to the plantation owner for the use of his or her land, tenants and sharecroppers purchased, usually on credit against their next crop,
24600-405: The importance of Anansi socially did not diminish when slaves were brought to the New World. Instead, Anansi was often celebrated as a symbol of slave resistance and survival, because Anansi is able to turn the tables on his powerful oppressors by using his cunning and trickery, a model of behaviour used by slaves to gain the upper hand within the confines of the plantation power structure . Anansi
24805-469: The intended, such as loved ones and family members. However, like Anansi's penchant for ingenuity, Anansi's quintessential presence in the Diaspora saw the trickster figure reinvented through a multi-ethnic exchange that transcended its Akan-Ashanti origins, typified in the diversity of names attributed to these Anansi stories, from the "Anansi-tori" to the "Kuenta di Nanzi". Even the character "Ti Bouki,"
25010-478: The interior Takyiman conquered other Guan tribes including Efutu and Ewutu and merged them into Mfantseman Akan kings are ranked according to their jurisdiction. The head of an inter-clan Confederacy is usually considered a King, as in the Kings of Ashanti, Fante, Akyem and the Akwapim. Under these are the heads of the constituent states who equates an Emperor that only heads an Empire (e.g., Asante Empire and
25215-466: The language of the Akan ethnolinguistic group and the Akan language which was and is the most widely spoken and used indigenous language in the Akan peoples in Ghana. Each ethnic group having its own dialect Akan is officially recognized for literacy in the Akan-majority regions, at the primary and elementary educational stage (Primary 1–3) K–12 (education) level, and studied at university as
25420-498: The like. Although it, like the schoolroom, was most often within the main house or another structure, it was not at all rare for a complex to have a separate plantation office. John C. Calhoun used his plantation office at his Fort Hill plantation in Clemson, South Carolina as a private sanctuary of sorts, with it utilized as both study and library during his twenty-five year residency. Another structure found on some estates
25625-399: The main house, at least partially due to his social position. It was also part of an effort to keep the enslaved people compliant and prevent the beginnings of a slave rebellion, a very real fear in the minds of most plantation owners. Economic studies indicate that fewer than 30 percent of planters employed white supervisors for their slave labor. Some planters appointed a trusted slave as
25830-458: The man responded that Anansi's mother-in-law had died the previous day. In response Anansi told his wife Aso what had taken place, and told Aso that they would go to the village to mourn her mother, as the funeral would take place within a few days. Soon the messenger left, and the next morning came. Anansi spared no time and went to the others in the village for a favor and found Odwan the Sheep, Okra
26035-442: The meat could also be stored there until it was consumed. The chicken house was a building where chickens were kept. Its design could vary, depending on whether the chickens were kept for egg production, meat, or both. If for eggs, there were often nest boxes for egg laying and perches on which the birds to sleep. Eggs were collected daily. Some plantations also had pigeonniers ( dovecotes ) that, in Louisiana, sometimes took
26240-402: The meat to her husband. Anansi then asked Aso cook him some food, and she obliged, preparing to make Fufu. Soon, Aso began preparing Fufu for Anansi, but he told her it was not enough when he learned what she was making. Anansi then asked her to use a larger pot, and when Aso did so, Anansi offered more of the meat he'd collected, with one caveat: out of the meat he possessed, Aso could only cook
26445-540: The men who accepted his challenge failed to capture Aso. Anansi watched all that transpired and soon went to Nyame himself; he promised Nyame that he could accomplish what other men had not. The Sky-God asked if Anansi was certain and the Spider answered that he would be able to as long as he was given the items he requested to help him, namely medicine to make guns as well as bullets. Nyame accepted his request and gave Anansi what he needed. Soon, Anansi went throughout many villages and told them that Nyame had told him to bring
26650-417: The milk into skim milk and cream. It was done by pouring the whole milk into a container and allowing the cream to naturally rise to the top. This was collected into another container daily until several gallons had accumulated. During this time the cream would sour slightly through naturally occurring bacteria. This increased the efficiency of the churning to come. Churning was an arduous task performed with
26855-424: The most common and distinctive features of the plantation landscape, has largely disappeared in much of the South. Many of the structures were insubstantial to begin with. Only the better-built examples tended to survive, and then usually only if they were put to other uses after emancipation. The quarters could be next to the main house, well away from it, or both. On large plantations they were often arranged in
27060-506: The most commonly-retold folktale was recorded by Rattray in his extensive book on Akan-Ashanti folktales, and as the tale generally goes, there were no stories in the world, as they were all held by the sky god Nyame . Anansi wanted Nyame's stories and asked him to give them to him. Nyame did not want to give up his stories, even though the Spider insisted he could afford to pay for them. Unconvinced, Nyame then told Anansi that many great kingdoms like Kokofu , Bekwai , and Asumengya tried to buy
27265-514: The most dangerous creatures in the world, namely the python Onini, hornets Mmoboro, leopard Osebo , and fairy Mmoatia. Undaunted, clever Anansi promised to bring Nyame those four things and even added his own mother Ya Nsia for extra measure. Nyame accepted his offer and advised him to begin his journey, so Anansi set about putting his schemes into motion. First, Anansi went to his family and told them about his plan, including Ya Nsia. Then, he asked his wife Aso for advice, as he wished to capture Onini
27470-451: The mundane just as much as they do the subversive. Anansi becomes both an ideal to be aspired toward, and a cautionary tale against the selfish desires that can cause our undoing. Anansi has effectively evolved beyond a mere trickster figure; the wealth of narratives and social influences have thus led to him being considered a classical hero. Among many stories attached to Anansi and collected in literature, one explains how he became known as
27675-728: The museum houses presented an idyllic, dignified " lost cause " vision of the antebellum South . Recently, and to different degrees, some have begun to acknowledge the "horrors of slavery" which made that life possible. In late 2019, after contact initiated by Color of Change , "five major websites often used for wedding planning have pledged to cut back on promoting and romanticizing weddings at former slave plantations". The New York Times , earlier in 2019, "decided...to exclude couples who were being married on plantations from wedding announcements and other wedding coverage". "Many plantations, including George Washington 's Mount Vernon and Thomas Jefferson 's Monticello , are working to present
27880-420: The name he'd given him again, so Anansi did not answer him. Eventually, Akwasi succumbed and finally pleaded "Rise-up-and-make-love-to-Aso", falling for Anansi's scheme. Anansi responded to Akwasi-the-jealous-one and opened his door, asking Akwasi what troubled him. Akwasi said that he needed to leave for a moment, and then left. Once Akwasi-the-jealous-one was gone, the Spider went into the man's room and saw Aso
28085-420: The order of Nyame to rest on his journey. Akwasi-the-jealous-one came out praised Anansi and then welcomed Anansi to his village. Aso, on the other hand, noticed the meat Anansi had left in the river and told him what she'd discovered. Anansi simply replied that she was welcome to have it as he didn't need it, and then informed Aso that she could feed any pets they possessed with it. Thus, Aso collected it, offering
28290-542: The origin of the Akan people is unknown, they don't reject the Sudanese origin and maintain that oral tradition must also be considered. The ancestors of the Akan eventually left for Kong (i.e. present day Ivory Coast). From Kong they moved to Wam and then to Dormaa, located in present-day Bono Region of Ghana. The movement from Kong was necessitated by the desire of the people to find suitable savannah conditions since they were not used to forest life. The state of Bonoman
28495-411: The others he had captured before her and told the Fairy of his scheme to offer her to Nyame as well. However, Anansi still had another task he wished to complete before he returned to the Sky-God. Finally, Anansi headed to his home to visit his mother Ya Nsia, and reminded her of his agreement with the Sky-God to exchange her as part of the price for Nyame's stories. Anansi's mother complied with him, and
28700-405: The outside, with shingle roofs and brick chimneys; they stood fifty feet apart, with gardens and pig-yards ... At the head of the settlement, in a garden looking down the street, was an overseer's house, and here the road divided, running each way at right angles; on one side to barns and a landing on the river, on the other toward the mansion ... A crucial residential structure on larger plantations
28905-504: The overseer, and in Louisiana free black overseers were also used. Another residential structure largely unique to plantation complexes was the garconnière or bachelors' quarters. Mostly built by Louisiana Creole people , but occasionally found in other parts of the Deep South formerly under the dominion of New France , they were structures that housed the adolescent or unmarried sons of plantation owners. At some plantations it
29110-548: The owner of all stories in the world. It is so popular that it has been studied and republished alongside other stories many times, including as children's books, like the Caldecott Medal -winning A Story a Story by Gail E. Haley , which follows Akan oral tradition by beginning the tale with: "We do not really mean, we do not really mean that what we are about to say is true. A story, a story; let it come, let it go". Haley's story later continues it by concluding: "This
29315-503: The peace. Some Kings have decided to push ahead with the leadership of their Kingdoms and States in a non-political fashion. The Asantehen and okyehen have emphasized Education and Environmental Sustainability respectively. Others push the national government and its agents to fulfill promises to their people. In modern Ghana, a quasi-legislative/judicial body known as the House of "Chiefs "(a colonial term to belittle African Kings because of
29520-406: The plantation landscape, offering a separate room for eating and sleeping. Sometimes dormitories and two-story dwellings were also used to house enslaved people. Earlier examples rested on the ground with a dirt floor, but later examples were usually raised on piers for ventilation. Most of these represent the dwellings constructed for enslaved people who worked in the fields. Rarely though, such as at
29725-732: The plantation, used to house both horses and mules . These were usually separate, one for each type of animal. The mule stable was the most important on the vast majority of estates, since the mules did most of the work, pulling the plows and carts . Barns not involved in animal husbandry were most commonly the crib barn ( corn cribs or other types of granaries ), storage barns, or processing barns. Crib barns were typically built of unchinked logs , although they were sometimes covered with vertical wood siding. Storage barns often housed unprocessed crops or those awaiting consumption or transport to market. Processing barns were specialized structures that were necessary for helping to actually process
29930-599: The plantation. Common crops included corn , upland cotton , sea island cotton , rice , sugarcane , and tobacco . Besides those mentioned earlier, cattle , ducks , goats , hogs , and sheep were raised for their derived products and/or meat. All estates would have possessed various types of animal pens, stables , and a variety of barns . Many plantations utilized a number of specialized structures that were crop-specific and only found on that type of plantation. Plantation barns can be classified by function , depending on what type of crop and livestock were raised. In
30135-602: The planter in matters of daily management. Usually perceived as uncouth, ill-educated, and low-class, he had the often despised task of meting out punishments in order to keep up discipline and secure the profit of his employer. Southern plantations depended upon slaves to do the agricultural work. "Honestly, 'plantation' and 'slavery' is one and the same," said an employee of the Whitney Plantation in 2019. Many manor houses survive, and in some cases former slave dwellings have been rebuilt or renovated. To pay for
30340-427: The plants to the fields once the soil had warmed. Then the enslaved people had to weed the fields all summer and remove the flowers from the tobacco plants in order to force more energy into the leaves. Harvesting was done by plucking individual leaves over several weeks as they ripened, or cutting entire tobacco plants and hanging them in vented tobacco barns to dry, called curing . Rice plantations were common in
30545-602: The position of a prince in their families or for their children. All Akan clans are considered royal in the context of their matrilineal society. Each clan, known as abusua , plays a significant role in inheritance, succession, and the selection of chiefs. The eight main Akan clans—Oyoko, Bretuo, Agona, Asona, Asenie, Aduana, Ekuona, and Asakyiri—are integral to the governance of their respective communities. Members of these clans are viewed as royals, as chiefs are traditionally chosen from them, reinforcing their royal status within Akan culture. A sub-chief does not, however, need to be
30750-737: The postwar South. For example, James Battle Avirett , who grew up on the Avirett-Stephens Plantation in Onslow County, North Carolina , and served as an Episcopal chaplain in the Confederate States Army , published The Old Plantation: How We Lived in Great House and Cabin before the War in 1901. Such memoirs often included descriptions of Christmas as the epitome of anti-modern order exemplified by
30955-561: The powder and bullets to them so that they could go hunting for him. Anansi told them that he would return and then take the meat they collected so that he could give it to Nyame. They agreed to his request and he then distributed powder and bullets amongst them until all villages had some. Anansi then left for a time and wove a palm-leaf basket, returning when he had finished to the villages he'd distributed hunting supplies to. In turn, he received all they'd hunted and soon headed for Akwasi-the-jealous-one's settlement. Eventually, Anansi came upon
31160-652: The racist belief to not equate an African King with a European King in rank) has been established to oversee "chieftaincy" and the Government of Ghana as the British Government once did certifies the Chiefs and gazettes them. Several Akan Kings sit at the various levels of the National House of "Chiefs". Each Paramountcy has a Traditional Council, then there is the Regional House of "Chiefs" and lastly
31365-510: The rainbow to protect himself from his brothers if they ever wished to harm him, and promised that it would remind his subjects who saw it that danger would not befall them. Lastly, he gave Anansi his blessing for knowing his inner-thoughts, and said Anansi would be known as his messenger. In this tale, Anansi went to the Sky-God Nyame one day. He wanted to take one of Nyame's sheep, named Kra Kwame, and eat it. Anansi told Nyame that if he
31570-412: The realization that his child was right that the pot slipped from his possession. The pot soon crashed into the ground, and all of the wisdom that the Spider had stored inside of it spilled out of it. To make matters even worse, a storm arrived and caused a mighty rain throughout the forest. The deluge of rainwater covered the ground and washed the wisdom that had spilled away from them, until it washed into
31775-558: The rise the Empire of Ashanti (1700–1900). From the 15th century to the 19th century, the Akan people dominated gold mining and trading in the region; throughout this period they were among the most powerful groups in Africa. The Akan goldfields , according to Peter Bakewell, were the "highly auriferous area in the forest country between the Komoe and Volta rivers." The Akan goldfield
31980-426: The river stream nearby. The currents of the stream carried the wisdom Anansi had collected out to sea, and soon it spread throughout the entire world, ruining Anansi's plan and making his goal impossible. This angered the Spider. Anansi then chased his son Ntikuma home throughout the rain, but he soon came to an epiphany and accepted his loss once he finally caught up with his son: "What is the use of all that wisdom if
32185-772: The river-bed dry to catch fish, we use our heads to splash the water. Oh, the Spirits, we are splashing the water." The song intrigued Anansi and he asked if he could sing it also. They allowed him, and together they continued to sing until they finally drained some of the stream. The spirits gave Anansi his own share of fish in a basket and restored his skull, but warned him never to sing the song again on that day, or his skull would open and fall off again. Anansi said that he had no reason to sing it again, because they'd given him more than enough to eat and he wanted nothing else. The Spirits bade him farewell, and Anansi went away. The spirits soon left, and went elsewhere to catch more fish. Soon,
32390-442: The same ancient ancestress – so marriage between members of the same group (or abusua ) is forbidden, a taboo on marriage. One inherits or is a lifelong member of, the lineage, the political unit and the abusua of one's mother, regardless of one's gender or marriage. Members and their spouses thus belong to different abusuas , with mother and children living and working in one household, and their husband/father living and working in
32595-528: The same name Anansi had given him. Akwasi-the-jealous-one would leave while Anansi snuck into their bedroom to make love with Aso, for a total of nine times before morning came. Anansi left Akwasi's village when the next day arrived and did not return. Two moons eventually passed and Aso's pregnancy became visible. Akwasi-the-jealous-one asked his wife how she'd gotten pregnant, because he was sterile and could not sire children with her. Aso told Akwasi that he in fact had told her to make love to Anansi, explaining that
32800-444: The seeds from raw cotton. After ginning, the cotton had to be baled before it could be warehoused and transported to market. This was accomplished with a cotton press, an early type of baler that was usually powered by two mules walking in a circle with each attached to an overhead arm that turned a huge wooden screw. The downward action of this screw compressed the processed cotton into a uniform bale-shaped wooden enclosure, where
33005-413: The separation was to prevent the noise and smells of cooking activities from reaching the main house. Sometimes the cookhouse contained two rooms, one for the actual kitchen and the other to serve as the residence for the cook. Still other arrangements had the kitchen in one room, a laundry in the other, and a second story for servant quarters. The pantry could be in its own structure or in a cool part of
33210-401: The smaller and simpler ones. Several plantation homes of important persons, including Mount Vernon , Monticello , and The Hermitage have also been preserved. Less common are intact examples of slave housing. The rarest survivors of all are the agricultural and lesser domestic structures, especially those dating from the pre-Civil War era. Housing for enslaved people, although once one of
33415-423: The song while the former wives of Anansi joined in. Anansi's final wife however, recognized the gourd Anansi's drum was made from and decided not to dance, suspecting Anansi's trickery. Yet, she was coerced into joining Nyame in the performance. Before she could begin however, Anansi opened the drum and tossed all the water from the gourd. All of the diseases that were once washed away returned and sickness fell upon
33620-562: The spirits another time. Before it hit the ground, he caught it with his rear-end and he fled from the riverside. So it is that Anansi has a small head and a large bottom, because of his hard-headedness. Nyame sired three children one day: Esum, or Night; Osrane, the Moon; and Owia, the Sun. He raised them well and had them go out on their own. While each successfully built their own village, Nyame considered Owia his favorite child and wished to make him
33825-772: The spirits began singing their song again, and Anansi eventually heard it. He began to sing it again, and as soon as he finished, his skull fell off again like they'd warned him. Anansi picked his skull up in embarrassment and cried out to the spirits that his head had fallen off. The spirits heard him, and decided to return to him, to hear him explain himself. Anansi begged them for help and apologized to them, asking them to restore his skull. The spirits said they would, but warned Anansi that if he disobeyed them again, they would not return to help him, and bade him leave before heading off on their own. Yet, just as soon as they'd left, Anansi heard them singing their song and repeated it himself. Anansi's skull detached and fell again, having disobeyed
34030-460: The sticks so that he could escape, but Anansi withdrew his knife again and tossed it at Osebo. The hilt of the knife struck Osebo's head and the Leopard fell down into the pit, now unconscious. Satisfied that his scheme had worked, Anansi gathered some additional sticks and formed a ladder, descending to the bottom of the pit to collect Osebo. Anansi then gloated just as he had before and told the Leopard about his bargain with Nyame, carrying him away to
34235-469: The stories from him yet could not afford them; he then pondered how Anansi, completely insignificant in comparison, would succeed where they had failed. Anansi, however, was not intimidated and promised he could afford them, asking Nyame their price. As a result, Nyame entertained Anansi's offer, but nonetheless set a high price, hoping that it would be impossible for Anansi to accomplish the difficult labours that he devised for him: Anansi had to capture four of
34440-531: The task Anansi had accomplished when none else – not even the greatest kingdoms – could afford his stories. Nyame recounted each of the creatures Anansi had presented the Sky-God with, as well as his own mother Ya Nsia, and allowed his audience to see each of these gifts for themselves. Nyame finally acknowledged Anansi's talents and told the Spider he now had the Sky-God's blessings. The people rejoiced alongside Nyame as he then announced that his stories would no longer be known by his name or belong to him; from then on,
34645-417: The task. The wash boiler was a cast iron or copper cauldron in which clothes or other fabrics and soapy water were heated over an open fire. The wash-stick was a wooden stick with a handle at its uppermost part and four to five prongs at its base. It was simultaneously pounded up and down and rotated in the washing tub to aerate the wash solution and loosen any dirt. The items would then be vigorously rubbed on
34850-483: The term dependency can be applied to these buildings. A few were common, such as the carriage house and blacksmith shop; but most varied widely among plantations and were largely a function of what the planter wanted, needed, or could afford to add to the complex. These buildings might include schoolhouses , offices , churches , commissary stores , gristmills , and sawmills . Found on some plantations in every Southern state, plantation schoolhouses served as
35055-418: The thighs, which numbered 40. Aso obliged and she then placed the food alongside the rest she'd prepared when she finished cooking it. Aso then collected her own portion and the rest began eating as well. Anansi, however, was not satisfied and complained, saying that the fufu Aso had prepared lacked salt. Akwasi-the-jealous-one then asked Aso to bring some to Anansi, but the Spider objected: he told Akwasi that it
35260-754: The top eight percent of landowners. In his study of southwest Georgia, Lee Formwalt defines planters in terms of size of land holdings rather than in terms of numbers of people enslaved. Formwalt's planters are in the top 4.5% of landowners, translating into real estate worth $ 6,000 or more in 1850, $ 24,000 or more in 1860, and $ 11,000 or more in 1870. In his study of Harrison County, Texas , Randolph B. Campbell classifies large planters as owners of 20 people, and small planters as owners of between 10 and 19 people. In Chicot and Phillips Counties, Arkansas, Carl H. Moneyhon defines large planters as owners of 20 or more people, and of 600 acres (240 ha) or more. Many nostalgic memoirs about plantation life were published in
35465-622: The tracing of royal matrilineal descent in the inheritance of property, and for succession to high political office. All Akans are considered royals in status, but not all are in royal succession or hold titles. Akan people are believed to have migrated from smaller kingdoms in the western Sudan region to their current location around the 11th century. Around 750 AD, these kingdoms grew into Awkar or Koumbi Saleh . 11th century Arab historian Al-Bakri wrote about this great kingdom based on accounts by Berber merchants, who often traded with these ancient Ghanaians. Because historians admit
35670-435: The tree. As a result, Anansi tied the pot in front of him and then resumed his attempt. Yet, the pot still obscured Anansi and caused him to slip down the tree as he climbed. Each failure caused Anansi to become increasingly frustrated. Ntikuma laughed when he saw what Anansi was doing. "Why don't you tie the pot behind you, then you will be able to grip the tree?" he suggested. Anansi was so annoyed by his failed attempts and
35875-458: The tribe. So it was that the Sky God caused Anansi to bring all illnesses to the world. A long time ago, Aso was not yet married to Anansi. Instead, she was married to another man, known as Akwasi-the-jealous-one. Befitting his name, he was very possessive of Aso and wanted no one else to see or interact with her, so he built a small village where only the two of them lived. Akwasi-the-jealous-one
36080-451: The two being relatives. It is said in some Akan myths that Ananse becomes the creator, so it could be either roles changing similar to Bobowissi becoming the God of Lightning after Tano Akora 's role is changed from the God of Lightning to the God of War after fighting with Owuo , or Odomankoma's sunsum being reincarnated inside of Ananse after Owuo kills him, supported by how sunsum works (via
36285-671: The upkeep, some, like the Monmouth Plantation in Natchez, Mississippi and the Lipscomb Plantation in Durham, North Carolina , have become small luxury hotels or bed and breakfasts . Not only Monticello and Mount Vernon but some 375 former plantation houses are museums that can be visited. There are examples in every Southern state. Centers of plantation life such as Natchez run plantation tours. Traditionally
36490-527: The upper South, like their counterparts in the North , barns had to provide basic shelter for the animals and storage of fodder . Unlike the upper regions, most plantations in the lower South did not have to provide substantial shelter to their animals during the winter. Animals were often kept in fattening pens with a simple shed for shelter, with the main barn or barns being utilized for crop storage or processing only. Stables were an essential type of barn on
36695-442: The village and forsaking his promise to Nyame. Soon however, a hunter visited the village that Anansi had settled in and witnessed what he was doing. The hunter soon left and went to Nyame, reporting what he'd seen in the village. Nyame became furious upon learning of Anansi's deception and ordered his messengers to go the village Anansi was living in and take every woman there. His messengers obeyed and took every woman, save one that
36900-627: The villagers. Nyame saw Anansi but did not recognize him within his disguise, and mused to himself that if Anansi were present, he'd know the name of the bird – because he'd said he knew that Nyame wished his son Owia to receive his stool and that he would give whoever could guess his yam's name the seat. He continued to ponder in secret while Anansi overheard Nyame's plan and finally flew away, removing his disguise. He went to Esum's village first and told him that his father wished to see him, but kept Nyame's plans secret. Night gave him roasted corn to eat as thanks and Anansi soon went to Osrane's village. Osrane
37105-460: The work of scholar Peggy Appiah : "So well known is he that he has given his name to the whole rich tradition of tales on which so many Ghanaian children are brought up – anansesem – or spider tales." In similar fashion, oral tradition is what introduced Anansi tales to the rest of the world, especially the Caribbean , via the people that were enslaved during the Atlantic slave trade . As a result,
37310-399: Was molded , dried, and then fired in a kiln . If a suitable stone was available, it was used. Tabby was often used on the southern Sea Islands . Few plantation structures have survived into the modern era, with the vast majority destroyed through natural disaster , neglect, or fire over the centuries. With the collapse of the plantation economy and subsequent Southern transition from
37515-475: Was a free-standing structure and at others it was attached to the main house by side-wings. It developed from the Acadian tradition of using the loft of the house as a bedroom for young men. A variety of domestic and lesser agricultural structures surrounded the main house on all plantations. Most plantations possessed some, if not all, of these outbuildings , often called dependencies, commonly arranged around
37720-456: Was a plantation chapel or church. These were built for a variety of reasons. In many cases the planter built a church or chapel for the use of the plantation slaves, although they usually recruited a white minister to conduct the services. Some were built to exclusively serve the plantation family, but many more were built to serve the family and others in the area who shared the same faith. This seems to be especially true with planters within
37925-402: Was a very labor-intensive crop to harvest, with the fibers having to be hand-picked from the bolls . This was coupled with the equally laborious removal of seeds from fiber by hand. Following the invention of the cotton gin , cotton plantations sprang up all over the South and cotton production soared, along with the expansion of slavery. Cotton also caused plantations to grow in size. During
38130-405: Was allowed, he would bring Nyame a maiden as a gift from one of the villages in return. Nyame agreed and gave him the sheep, so Anansi left and set out for his home, later preparing the sheep. Once he was finished preparing it, Anansi searched for a village and discovered one where only women lived; the Spider settled there and gave each of them some of the sheep he had killed, marrying every woman in
38335-428: Was almost always in a separate building in the South until modern times, sometimes connected to the main house by a covered walkway. This separation was partially due to the cooking fire generating heat all day long in an already hot and humid climate. It also reduced the risk of fire. Indeed, on many plantations the cookhouse was built of brick while when the main house was of wood-frame construction. Another reason for
38540-430: Was an overseer's house. The overseer was largely responsible for the success or failure of an estate, making sure that quotas were met and sometimes meting out punishment for infractions by the enslaved. The overseer was responsible for healthcare, with enslaved people and slave houses inspected routinely. He was also the record keeper of most crop inventories and held the keys to various storehouses. The overseer's house
38745-478: Was awake. Anansi asked her if she'd heard what Akwasi had said, and she instead asked him to tell her. Thus Anansi repeated the name he'd given to them, implying that he was to make love to her. Aso accepted Anansi's answer and the two made love, going back to sleep once they finished. Akwasi-the-jealous-one returned, completely unaware of what had happened, and soon went to sleep as well. However, his stomach would trouble him again and he'd call Anansi out for help using
38950-450: Was distasteful due to mineral content, the potable water on many plantations came from cisterns that were supplied with rainwater by a pipe from a rooftop catchment. These could be huge aboveground wooden barrels capped by metal domes, such as was often seen in Louisiana and coastal areas of Mississippi, or underground brick masonry domes or vaults, common in other areas. Some structures on plantations provided subsidiary functions; again,
39155-405: Was especially worried of losing Aso because he was sterile and knew that others would take her away from him if they lived among other people. One day, Nyame grew tired of Akwasi-the-jealous-one's failure and told young men in the other villages about his marriage with Aso. Nyame told the men that the first man to take Aso from Akwasi-the-jealous-one and sire a child could marry her. However, all of
39360-489: Was established as early as the 12th century. Between the 12th and 13th centuries a gold boom in the area brought wealth to numerous Akans. During different phases of the state of Bonoman, groups of Akans migrated out of the area to create numerous states based predominantly on gold mining and trading of cash crops. This brought wealth to numerous Akan states such as the Akwamu Empire (1550–1650), and ultimately led to
39565-450: Was ill at that time, and presented them to Nyame. Disappointed, Anansi wasn't sure what he'd do as he now only had one remaining wife, as she was too sick to help him. He asked her and she simply told Anansi to gather a gourd and bathe her, filling up the gourd with the water he'd used afterward; that water would then house all of the diseases that had afflicted her. Anansi obeyed his wife and she became incredibly beautiful; Anansi realized she
39770-423: Was intrigued and asked if he could join them, and the spirits in turn gave him their permission. The spirits were using their skulls to drain the river, and when Anansi approached, the spirits asked if they could remove his as well. Anansi said they could, and they did so, giving him his skull so that he could join them. While they drained the water, the spirits sang a beautiful song: "We, the Spirits, when we splash
39975-467: Was longer than the branch of a full-grown palm tree. Onini eventually heard Anansi pretending to argue with Aso, so he approached the Spider and asked Anansi what he was talking about. Anansi explained and Onini (unaware of Anansi's trickery) quickly agreed to help Anansi prove that he was longer than a palm tree branch. Thus, Anansi told the Python to stretch himself beside the branch Anansi had gathered and Onini then did so eagerly, unaware he had fallen into
40180-434: Was more beautiful than any of the other wives he'd taken on while living in the tribe, in fact, and smitten by her, Anansi remarried the woman. Yet, the hunter visited the village again. He saw Anansi's wife, now beautiful beyond comparison, and returned to Nyame to report what he'd discovered. The hunter told Nyame that Anansi had tricked him, because the women that Nyame had taken from Anansi were all hideous in comparison to
40385-412: Was not allowed to, as it was his mother-in-law's funeral and he would not eat until the eighth day. Instead, Anansi said he'd gather some for his neighbors who'd accompanied him and remain while they left. True to his word, Anansi asked Aso to find them food and she brought it to them. Anansi bade them farewell, and he remained at the home. Days passed and he resisted eating, but when the fourth day came, he
40590-643: Was one of three principal goldfields in the region, along with the Bambuk goldfield, and the Bure goldfield. This wealth in gold attracted European traders. Initially, the Europeans were Portuguese, soon joined by the Dutch and the British in their quest for Akan gold. The Akan waged war on neighboring states in their geographic area to capture people and sell them as slaves to Europeans (Portuguese) who subsequently sold
40795-572: Was rude to command her to gather the salt when she was eating and suggested that he get the salt instead. Akwasi-the-jealous-one accepted Anansi's advice and left to find more salt, while Anansi secretly snuck medicine from his pouch and put it into Akwasi's fufu. Akwasi-the-jealous-one soon returned, but Anansi informed Aso's husband that he was full and no longer needed any; Akwasi sat the salt aside and began eating his fufu again, completely oblivious to what Anansi had done. Eventually, Akwasi-the-jealous-one realized he did not know Anansi's name, and asked
41000-418: Was scattered throughout Nyame's village as a reminder. So it was that Aso became Anansi's wife, and jealousy came into the tribe. Sometime after they were married, it is said Kwaku Anansi the Spider and his wife Aso were living together. One day, they had returned from a visit to the plantation outside of the village, when a messenger came to them. Anansi approached the messenger and asked him why he'd come, and
41205-432: Was time to head out toward the village where the funeral of Aso's mother would take place. He called those who'd agreed to accompany him, and they left the village, but not without supplies – guns, drums, palm-wine , and other things first so they would have things to share with the rest of those who attended as they celebrated his mother-in-law's memory. Soon, Anansi reached his mother-in-law's village and fired their guns in
41410-460: Was told the same, and he gave Anansi yam as thanks in return before the spider left for Owia's village, keeping the truth from Osrane as well. Soon, Anansi arrived and told Owia the same. Owia mentioned that he wished his father could see what he did so that he could know Owia's true intent, but decided he would treat Anansi the same, for his father had chosen him as his messenger and he wanted to treat him as he would his father Nyame. Owia then prepared
41615-407: Was too hungry to resist eating, and went to search for food inside the home where he was staying. He went into the kitchen and saw that there was a fire going, and at that fire there were beans boiling in a pot. Anansi decided he would eat those, so he took his leopard hat and scooped some of the beans inside once he was sure no one was watching him. However, just as soon as he placed on his hat to hide
41820-430: Was usually a modest dwelling, not far from the cabins of the enslaved workers. The overseer and his family, even when white and southern, did not freely mingle with the planter and his family. They were in a different social stratum than that of the owner and were expected to know their place. In village-type slave quarters on plantations with overseers, his house was usually at the head of the slave village rather than near
42025-405: Was utilized to preserve meat, usually pork , beef , and mutton . It was commonly built of hewn logs or brick. Following the slaughter in the fall or early winter, salt and sugar were applied to the meat at the beginning of the curing process, and then the meat was slowly dried and smoked in the smokehouse by a fire that did not add any heat to the smokehouse itself. If it was cool enough,
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