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109-512: Akan religion comprises the traditional beliefs and religious practices of the Akan people of Ghana and eastern Ivory Coast . Akan religion is referred to as Akom . Although most Akan people have identified as Christians since the early 20th century, Akan religion remains practiced by some and is often syncretized with Christianity. The Akan have many subgroups (including the Fanti , Ashanti ,

218-409: A baboon secretly. He and his family were spiritually attacked by Ta Kora with a mysterious sickness that could not be cured. When his folly was exposed through an oracle by the traditional priest, he was asked to pay 1000 Ghanaian Cedis as monetary fine as well as sacrificial items of four schnapps and two white fowls to appease the deity. This was meant to purify the entire society from being attacked by

327-709: 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

436-470: 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

545-746: 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

654-644: 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

763-515: A crown, staffs, large umbrellas with ornamental tops, several Akrafena and precious beads worn henes (kings), as well as a brass pan. His emblem is made up of stones which are taken from the bed of a river, a sea or a stream. Such stones are heaped in a place where medicinal herbs are grown Ta Kora is amongst the most powerful deities in the Akan Pantheon of Abosom, possibly second to that of Onyame and rivialling that of Bobowissi, whom to

872-512: A deity in West African Vodun . Followers of Akan spirituality believe in a supreme god who created the universe. He is distant and does not interact with humans. The creator god takes on different names depending upon the region of worship, including Nyame , Nyankopon , Brekyirihunuade ("Almighty"), Odomankoma ("infinite inventor"), Ɔbɔadeɛ ("creator") and Anansi Kokuroko ("the great designer" or "the great spider"). There

981-498: 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

1090-417: 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

1199-542: A feud between Bia and Ta Kora which extends even to their rivers. As another consequence, Bia was cast into the role of the Asante abosom of the wilderness and the goat is taboo to all worshippers of Tano and Bia In this story it is said that Bosomtwe disliked Ta Kora so much, he moved his entire river just to get away from Ta Kora. Due to Ta Kora cheating Bia out of his inheritance, their rivers ( Tano River and Bia River ) became mortal enemies and still are to this day. It

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1308-582: A foreigner learning migrating to a foreign country. Other than Ananse stories, Akan religion made a huge impact. The Akan pantheon of gods referred to as Abosom in Twi were documented. Enslaved Akan would praise Nyankopong (erroneously written by the British as Accompong, not related to the Maroon leader Accompong [Twi: Akyeampon ]); libations would be poured to Asase Yaa (erroneously written as 'Assarci') and Epo

1417-531: 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 the rise the Empire of Ashanti (1700–1900). From the 15th century to

1526-724: 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

1635-626: A son, whom they called Nana Fosu Aduanwoma. When he came of age, his mother Afia retired all of her spiritual duties to him and he inherited the shrine elements of the Great Tano. After this, Takyi decided to move forward for his plan to find a new settlement. He moved to Tuabodom with Amoafowaa (his sister), leaving his little sister behind. The Great Tano decided to send one of his children called Twumpuro to possess Takyi Ofri. Takyi Fri and Amoafowaa left Takyi Ofri behind after their Priestess sister to help her and her son with their spiritual duties. It

1744-428: 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

1853-488: A syncretic Christian sect. Kumfu followers gravitated to the American Revival of 1800 Seventh Day Adventist movement because it observed Saturday as god's day of rest. This was a shared aboriginal belief of the Akan people as this too was the day that the Akan god, Nyame rested after creating the earth. Jamaicans that were aware of their Ashanti past while wanting to keep hidden, mixed their Kumfu spirituality with

1962-559: A war deity), Obomuhene , meaning “King Within The Rock” (as Ta Kora was also identified with the rock promontory from which the river Tano springs) and Tano Okoradie , meaning that he is a saviour and protector, not a destroyer (this is a callback to him despising Owuo as he represents destruction, whilst Ta Kora is a protection abosom). Ta Kora is represented by the Tano River and the rock promontory in his nature form. Ta Kora has

2071-425: Is Nyame's servant, was entrusted to deliver these messages. However, the goat liked Bia better. So, the goat told Bia to go to Nyame very early in the morning disguised as his brother, something very easy to do as Bia was Tano's twin, to fool Nyame which would lead Nyame to give the fertile land to him instead. Akua then went to Tano to tell him of Nyame's message, but said to Tano that there was no need to rush as Nyame

2180-405: Is Nyame's servant, was entrusted to deliver these messages. However, the goat liked Ta Kora better. So, the goat told Ta Kora to go to Nyame very early in the morning disguised as his brother, something very easy to do as Ta Kora was Bia's twin, to fool Nyame which would lead Nyame to give the fertile land to him instead. Akua then went to Bia to tell him of Nyame's message, but said to Bia that there

2289-453: Is Ta's taboo, and no women who goes through menstruation is allowed to go near Tano's shrine. Also, due to Tano being guarded by Baboons, eating, killing or even harming baboons is an unforgivable offense and leads to death or great punishment to the person's society. The same rules apply for Crocodiles and any wildlife that lives in or near the Tano river, such as mudfish and antelopes. During

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2398-686: Is a generic, family name of which all of his descendants bear. Such children who have the name Tano are Tano Kofi, Tano Kwasi, Tano Kwabena and Tano Yaw. He also is said to have an army of Baboons who protect his shrine and household Ta Kora has shrines dedicated to him at Tanoboase (a village named after him), the Tano Rock shrine, at Saaman (The Tano Kwadwo shrine ), in Tomade and the Tano Abenamu shrine , amongst other places in Ghana. Tano's shrine at

2507-519: Is an Afro-Surinamese religion which is largely derived from both Akom and Vodun with Vodun gods such as Loco, Ayizu and so on. Haitian Vodou is a syncretic religion that combines Vodun with several other African religions in addition to influences from Catholicism . Here latent influences of Akan beliefs can be seen in the incorporation of Anansi as one of the Lwa worshiped in the Haitian religion. He

2616-534: Is connected to Thursdays and Thursday-borns and hence, revered by farmers on Thursdays. The mother of the abosom is Bosompo, the primordial goddess of the sea, who came after Abo, Nyame, and Asase Yaa. The abosom , or the lower deities or spirits, assist humans on earth. These are akin to orishas in Yoruba religion , the vodun in West African Vodun and its derivatives (such as Lwa in Haitian Vodun, and

2725-442: Is dedicated to Ta Kora and invokes him. stating: All hail. Yes, Akyena, come along: Something is happening to me. Hail the water that found a stopping place. River god Tano, come along: Something is happening to your children. All hail, Yes, Akyena, come today, For something is happening to us. Ta Kora also has a poem dedicated to him. It is actually called " Okwan Atware Asuo " ("The path has crossed

2834-536: 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

2943-581: Is no concept of a trinity in Akan religion, like in Christianity, but rather the veneration of the Creator, Mother Earth and the ancestors besides the abosom. The supreme creator is an omniscient , omnipotent god called Nyame . Asase Yaa (also known as Mother Earth), is second to the creator. Together they brought forth four children: Bia, Epo, Bosomtwe and Tano . The Creator is connected to Saturdays and Saturday-borns, while Asase Yaa (Mother Earth)

3052-636: Is often depicted as maintaining the connection between the living and their deceased ancestors. Akan people The Akan ( / ˈ æ k æ n / ) people are 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

3161-746: 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

3270-460: Is said that if you try to fetch one river's water into another, you will die. As the story goes, an Asante hunter did this and for angering Ta Kora and Bia, he was turned into a Palm Tree . It is said that his gun hangs from the branch of the Palm tree. He serves as warning to those foolish enough to fetch either Bia or Ta Kora's river waters into the other's river. The Baule people supposedly lived to

3379-530: Is said that when he was younger and due to him being the Absom of Thunder, he often displayed the extent of his power in massive thunderstorms, and even went out of his way to disrespect Nyankapon when it came to him displaying his might, going as far as to directly interfere in Nyankapon's realm of the sky to display his power. He was also very stubborn. He has since become a more peaceful deity, which might display

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3488-592: 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

3597-415: Is the second son of Nyame , the supreme creator god , and Asase Ya , the earth goddess . It is said that Ta Kora has several siblings: his older twin brother, Bia (who represents Bia River ) is the Asante abosom of the wilderness, wild animals and the bush (this is due to Ta Kora cheating him out of his inheritance). In some stories, specifically Agni people stories, Ta Kora is the firstborn twin, and Bia

3706-531: Is the younger brother. He also has three younger brothers Bosomtwe (who represents Lake Bosumtwi ), Anansi and Apo, Asante Abosom of the Sea. Ta Kora is known for not getting along with his brothers Bia and Bosomtwe. He is said to be married to the abosom Afua Kranka (Also spelt Kanka Afia) and has 30 or so child deities. Two of their children are Oman abosom, abosom of the Techiman-Bono state. The name Tano

3815-414: Is the ‘Captured on purpose’ tactic, in which he would transform himself into a little boy during wars, allow himself to be taken to the enemy kingdom, then spread pestilence among them, leaving them vulnerable to his own armies. He is also a heroic deity, who knows no fear, which is evident in the Akan belief that bravery in battle is honorable, and cowardice punishable by death. Despite his reputation being

3924-586: 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

4033-659: The Akuapem , the Wassa , the Abron , the Anyi , and the Baoulé , among others), so the religion varies greatly by region and subgroup. Similar to other traditional religions of West and Central Africa such as West African Vodun , Yoruba religion , or Odinani , Akan cosmology consists of a senior god who generally does not interact with humans and many gods who assist humans. Anansi

4142-608: 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

4251-854: 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

4360-586: 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 the enslaved people along with guns to the Akan in exchange for Akan gold. Akan gold

4469-525: 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

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4578-513: 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

4687-640: 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

4796-474: The abusua framework presented above. Tano (Ta Kora) Tano is commonly as Kora , Ta Akora , Tano Kora and/or Tano Akora in the Techiman -Bono area. The name Ta Kora most likely means the “immense father' as “kora” means "the immense" and “ta” may be derived from a word meaning "father", stemming from how he is the father of a majority of the abosom . "Kora" can also mean "to mend", which means

4905-469: The alusi in Odinani ). Abosom receive their power from the creator god and are most often connected to the world as it appears in its natural state. Priests serve individual abosom and act as mediators between the abosom and humankind. Many of those who believe in these traditions participate in daily prayer, which includes the pouring of libations as an offering to both the ancestors who are buried under

5014-588: The earth . Also the Ashanti funerary/war colours: red and black have the same meaning in Revival of vengeance . Other Ashanti elements include the use of swords and rings as means to guard the spirit from spiritual attack. The Asantehene like the Mother Woman of Revival, has special two swords used to protect himself from witchcraft called an Akrafena or soul sword and a Bosomfena or spirit sword Winti

5123-481: 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 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

5232-578: 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 was one of three principal goldfields in the region, along with the Bambuk goldfield, and

5341-473: The Abosom of war and strife, he is often depicted as merciful as it is said that if a person is a witch and they confess and vow to change, he will forgive them. He will try and find a peaceful solution to war, due to him valuing life (which is the reason why he despises Owuo, who is literal death), but will quickly, effectively and ruthlessly use force against those who don't heed his calls for peace. However, it

5450-413: 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 was established as early as the 12th century. Between the 12th and 13th centuries

5559-530: 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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5668-520: 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

5777-664: 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 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

5886-432: 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

5995-427: 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

6104-434: 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

6213-534: The American Adventists to create Jamaican Revival in 1860. Revival has two sects: 60 order (or Zion Revival, the order of the heavens) and 61 order (or Pocomania , the order of the earth). 60 order worships God and spirits of air or the heavens on a Saturday and considers itself to be the more 'clean' sect. 61 order more deals with spirits of the earth. This division of Kumfu clearly shows the dichotomy of Nyame and Asase Yaa's relationship, Nyame representing air and has his 60 order'; Asase Yaa having her 61 order of

6322-402: The Atano Akan divinities, and is the greatest of the abosom whom are not the atano. The Atano (Water/Tano- Abosom) are said to 'descend' from Ta kora and the river Tano. He is a thunder abosom as well, although in Fante mythos, Bobowissi holds that spot. Due to his struggle with Owuo who is a powerful Asante deity, he also became the Asante abosom of war. According to Asante mythology, Ta Kora

6431-408: 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

6540-442: 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,

6649-463: The Fante and to the Akan is Onyame, meaning that Ta Kora is possibly just as powerful as his father. For this reason, Ta Kora is the patron Abosom of most Akan tribes, specifically those of the north. Unlike other deities of war, like Ares , he is in rivalry with Owuo (Death). Ta Kora is a War deity more like Mars or Athena , as he uses military tactics to defeat his enemies, evident in the Akan military ideology of adaptation. His most famous tactic

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6758-444: 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

6867-486: 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

6976-464: 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

7085-433: 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

7194-485: 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

7303-503: The Tano family. Crocodiles are the messengers of Ta Kora. He sends them to deliver news of evil that is about to befall the community. Their presence on land out of the river is an indication. There are times when the crocodiles lie across the roads and streets instead of being in the river. When this happens, the traditional priest propitiates Ta Kora to find out the bad news and ways the society could avert such calamities from happening. Ta Kora also has several pieces of regalia, including

7412-409: The Tano river is the largest of the Atano shrines and contains several pieces of regalia, including a crown, staffs, large umbrellas with ornamental tops, several Akrafena and precious beads worn henes (kings), as well as a brass pan. The 'Beautiful Prayer' is dedicated to Ta Kora. Many Traditional Asante War songs may be also dedicated to Ta Kora, as he is the Akan Abosom of War. The circular dance

7521-436: The abo were sources of healing and medicine. They also have different realms in Asoro (the realm of the gods). The Nsamanfo are the ancestors . According to Akan oral tradition, the first being was Nyame, who created Asase Yaa to be his wife. Asase Yaa later created the deity Abo, the primordial cluster of stones. Later, Bosompo appeared, and married Abo, giving birth to the primordial abosom. Some abosom decided to inhabit

7630-459: The agreement was different: Whosoever arrived first when a human was sick or wounded, will be able to claim their life. So, if Death came first, that person's life was forfeited, but if Ta Kora showed up instead, they could continue with their life. Regardless of the outcome, it was this struggle with death that Ta Kora became the Asante abosom of war. There are two versions of this myth: When Nyame's sons had come of age, Nyame decided to divide up

7739-439: The animals that represent Ta Kora There is a bailing ceremony involving fish from the Tano river called "fishing" where the priests bail the river and expose live fish for worship. The bailing ceremony is performed at intervals prescribed by the priests. It consists of the transfer of this messenger of the abosom from one pool to another, with care taken never to let the fish touch ground, which would offend Ta Kora Menstruation

7848-431: The appearance for a big and strong warrior armed who can change his appearance via shapeshifting, who has several Akrafena , two of which make up his emblem with a sword with two blades fused at the middle, and a legendary gun known as "Kodiawuo", literally meaning to "Go eat and die" or more simply "Pandemic", attributing to Tano's ability to spread illness amongst his enemies. It also has links to its destructive power as

7957-441: The bailing ceremony, care is taken to never let the fish touch ground, which would offend Ta Kora The day of Wednesday is said a taboo day for Ta Kora, possibly due to Owuo's connection to the day and the fact that Wednesday in Akan belief is a day associated with evil. As such on Wednesday and upon Thursday, Ta Kora's temple is closed and no one has access to it Ta Kora has a few myths involving and/or about him. Here are some of

8066-463: 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

8175-461: The basket. Not thinking much of it, she took it out of the basket. But all of a sudden, the place became dark. Every time she put it back into the basket the darkness would go, and every time she took it out of the basket, the darkness would return. As a result, she knew that she'd have to take it home as if she didn't, the place would become dark and she wouldn't be able to retrace her steps home. So she took it home, but asa soon as she reached home, she

8284-436: 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

8393-408: The children of Ta Kora, with him being able to appear as a bearded fish with a double line of cowrie shells on his back with a braided dorsal midrib. The fish's superiority is maintained in the proverbs; it is never referred to irreverently and is not subject to the usual harsh comment or sarcasm. The solemn maxim "From the river whose fish we do not eat, we do not [even] take a [gold] nugget, displaying

8502-482: The corporeal world, becoming landmarks like lakes and mountains, while others inhabited the spiritual realm. Nyame and Asase Yaa went on to have other children, such as Bia, Tano , Epo, and Anansi . According to Long, Akan (then referred to as " Coromantee ") culture obliterated any other African customs and incoming non-Akan Africans had to submit to the culture of the majority Akan population in Jamaica , much like

8611-400: The difference between how some Bonos saw him compared to Asantes due to their patron abosom being either Ntoa or Asase Ya. Ta Kora is considered as a river abosom , owing to his representation as Tano River. He is also known as a nature abosom as well as a war abosom , with the latter role taken up in times of conflicts. As with several of his siblings, Ta Kora is known as the father of

8720-708: The east, and the Anyi were already well established in the area at the time of the Aowin arrival. They never fought the Baule, but while living in Kranchekrom a battle was fought with the Anyi at Sutri, an island in the Tano River south of Jema. The Aowin asked the abosom of the Tano, Ta Kora, for help and, as the story is told, the abosom lowered the river level enough for them to cross and defeat their enemy. From this time on,

8829-413: The extent that the Asante revere the Tano river and Ta Kora. Goats were said to be taken from Asase Ya, and as a nod to Akua Abirekyi, a goat who was the old messenger of Nyame and who helped Tano become the patron Abosom of the Asante by tricking his brother Bia. It is said that his shrine and home is protected by Ta Kora's personal army of baboons, who serve as guards and fight spiritually for humans and

8938-497: The family, whilst Afia Ankomah (the youngest sister) became the first Priestess for Ta Kora. In time she married Amadu, a Dagomban blacksmith, whose first wife was called Amea Tomfour who came from Sheawu Besease. Nana Takyi Fri pleaded with Amadu to marry his little Priestess sister for the reason to relieve her of her spiritual workload through her nephews and nieces, as Takyi was not interested in helping his sister with her spiritual work. Amadu agreed and he and Afi got married and have

9047-534: The fertile lands of the Asantelands , modern-day Ghana and bits of eastern Ivory Coast , and Bia was stuck with the barren lands of the central and western parts of Ivory Coast . This started a feud between Bia and Ta Kora which extends even to their rivers. As another consequence, Bia was cast into the role of the Asante abosom of the wilderness and the goat is taboo to all worshippers of Tano and Bia When Nyame's sons had come of age, Nyame decided to divide up

9156-445: The hunter chase him before turning around and assuming his all powerful abosom form again. He tried to set off with the hunter, but Owuo stopped him. The contest details change according to the source, ranging from singing songs of power to fighting . However, the outcome is the same nonetheless—neither won. They reached an agreement – whenever Ta Kora had to visit the human realm or earth, Death will accompany him. In another account,

9265-478: 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

9374-625: The island has existed as the main Tano shrine for the Aowin. According to oral tradition, Asantehene Nana Osei Bonsu sought out the help of Ta Kora to defeat the Gyaman King, Kwadwo Adinkra. Ta Kora requested for a special gun to be crafted. It came to be known as "Kodiawuo" and he told Asantehene that the war with Kwadwo Adinkra would be fought for seven days and on the seventh day, he would see four stars representing Ta Kora and his 3 sons and that on that day, they would go to Gyaman. Ta Kora and his sons turned themselves into little boys by allowing

9483-449: The land and to the spirits who are everywhere. Such abosom are also believed to give health, fertility, prosperity, protection from witches and other needs to those who have established communication with them. The abosom were divided into three groups; the atano (gods from water bodies such as rivers, led by Tano), ewim (sky gods) and the abo (gods from the mountains). The ewim were considered to be judgemental and merciless, while

9592-476: The lands between his sons: Ta Kora and Bia. It is well known that Nyame had always liked Bia best, as Bia had always been more obedient than Ta Kora, and thus he planned to give the most fertile and well-wooded lands, which is the land of present-day Ghana and eastern Ivory Coast, to Bia. Ta Kora would receive the infertile lands, which are the central and western lands of present-day Ivory Coast. However, this did not come to pass. The messenger goat Akua Abirekyi, who

9701-493: The lands between his sons: Ta Kora and Bia. Nyame had always liked his oldest son Ta Kora best, as he was stronger than Bia, and thus he planned to give the most fertile and well-wooded lands, which is the land of present-day Ghana and eastern Ivory Coast (the Asantelands), to Ta Kora. Bia would receive the infertile lands, which are the central and western lands of present-day Ivory Coast. The messenger goat Akua Abirekyi, who

9810-466: 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

9919-441: The most popular: A man called Nana Takyi Fri went out hunting daily to feed himself and his younger sisters after they had settled in a forest. His youngest sister, Afia Ankomah decided to go fishing in the forest, preferring fish to the meat of an animal. When she got to the water banks, she put her fishing basket into the water to catch fish, but when she though that she had caught a fish, she saw that something else had ended up in

10028-460: The name can also translate to "Tano The Mender” or "Tano The Healer”, referencing his healing abilities. Another name for this deity is ‘’Tano Kwasi’’, although saying the name belongs specifically to Ta Kora may be incorrect, as another atano abosom shares this moniker. He has 4 epithets: Asuhyia Tano' meaning “The Blessed Waters of Tano” (a reference to Tano being a river deity), Nana Ko Nim , meaning “The One Who Wins Wars” (linked to Ta Kora being

10137-503: 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

10246-602: 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

10355-526: The process founding the Techiman nation, which means the nation of Takyi. Ta Kora is associated with a origin of death myth . In this story, it was said that Ta Kora got into a feud with the personification of Owuo, the Akan Abosom of death over a competition to catch up with a hunter. Whoever got to him and was invited for supper first would claim humanity. Ta Kora transformed into an antelope and let

10464-716: 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

10573-574: The river"), but in the book Ayan: The Poetry of the Atumpan Drums of the Asantehene the poem is called " Tano ", named after Ta Kora. Most, if not all, Asante priests and priestesses will state that the reason they first adopted their profession was because they discovered that they were subject to possession by some spirit influence. They might have been going about their ordinary tasks, but more often were attending some religious ceremony, when suddenly, and without previous warning, they heard '

10682-442: 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

10791-461: The sea god. Bonsam was referred to as the god of evil. Kumfu (from the word Akom the name of the Akan spiritual system) was documented as Myal and originally only found in books, while the term Kumfu is still used by Jamaican Maroons. The priest of Kumfu was called a Kumfu-man . The Jamaican Maroon spirit-possession language , a creolized form of Akan , is used in religious ceremonies of some Jamaican Maroons . Kumfu evolved into Revival,

10900-400: The spider is a folk hero who is prominent in Ashanti folktales where he is depicted as a wise trickster . In other aspects of Akan spirituality, Anansi is also sometimes considered both a trickster and a deity associated with wisdom, responsible for creating the first inanimate humans, according to the scholar Anthony Ephirim-Donkor. This is similar to Legba , who is also both a trickster and

11009-465: The unsuspecting Palace guards to take them to the Palace of Kwadwo Adinkra. It is believed that Ta Kora and his sons killed all those in the Palace, with Ta Kora shooting Kwadwo Adinkra using Kodiawuo and then Ta Kora and his sons vanished. As a result of Ta Kora's divine intervention, the Asante became victorious after the war. A certain stubborn hunter who was not from the Akan arrogantly killed and ate

11118-537: The voice of Tano ' (or of some other abosom) and fell into a fit or went into a trance. The Tano River is said to be a sacred river, and a woman going through puberty may not cross the River (or any sacred rivers) until she stays in a 'bush' village for six days. Other festivals which include the river Tano are the Odwjra ceremony and in funerals. Hunters, after a successful hunt, give offerings to goats, who are one of

11227-539: The word "Kodiawuo" is used when talking about missiles in the Twi language and other such weapons of mass destruction. He also wields Thunder and Lightning due to him being the Abosom of Thunder (although in the case of the Fante, he never was a Thunder Abosom). His day may be Sunday, as said by one of his names, but there is an atano Abosom who has the name Tano Kwesi. Ta Kora's animalistic symbols are baboons, fish, crocodiles, elephants( ) and goats. Fish are said to be

11336-579: 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 the dynamics in the Gold Coast and the New World changed. Thus,

11445-449: Was busy. Tano, therefore, took his time, feeling sure that he'd get his just share of his inheritance. Early next morning, Bia dressed up and disguised himself as Tano and went to Nyame. Nyame, mistaking Bia for Tano, gave Bia the fertile lands. When Tano later went to Nyame to collect his fair share of his inheritance, the mistake was discovered. However, when Ta Kora heard about this, he took it into his own hands to forcefully take back what

11554-449: Was clear that Takyi Fri was trying to avoid his spiritual assignments, something that the Great Tano would not allow. So when Takyi Fri moved to a new settlement in present-day Tachiman, the Great Tano again sent his son Taamensah (Tano Mensah) to possess Takyi Fri's sister Amoafowaa. Takyi Fri finally realised that he couldn't keep running from his spiritual obligations, so he accepted his spiritual obligations and stayed at his settlement, in

11663-435: Was no need to rush as Nyame was busy. Bia, therefore, took his time, feeling sure that he'd get his just share of his inheritance. Early next morning, Ta Kora dressed up and disguised himself as Bia and went to Nyame. Nyame, mistaking Tano for Bia, gave Tano the fertile lands. When Bia later went to Nyame to collect his fair share of his inheritance, the mistake was discovered, but nothing could be done to reverse it. Ta Kora got

11772-401: Was possessed by the object. The object, through Afia identified himself to her siblings as the river deity Asuo Tano , for which he was to live with them. He brought Nana Takyi Fri and his family to the place where he dwelled, protected by a horde of baboons. He taught Nana Takyi Fri and his family his laws and rules so they could live with him and his family. Nana Takyi Fri became the hunter for

11881-401: Was rightfully his and set off to confront Bia. Bia, knowing of his older brother's immense power, fled westward rather than face the humiliation of inevitable defeat at the hands of Ta Kora. Ta Kora got the fertile lands of the Asantelands , modern-day Ghana and bits of eastern Ivory Coast , and Bia was stuck with the barren lands of the central and western parts of Ivory Coast . This started

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