Adinkra Symbols and Akan Political Beliefs

Adinkra Symbols and Akan Political Beliefs

The following excerpts are taken from the forthcoming 2nd Edition of the book - Cloth As Metaphor: Re(reading the Adinkra Cloth Symbols of the Akan of Ghana by Dr. G. F. Kojo Arthur, to be published by the Centre For Indigenous Knowledge Systems:

The Akan have a set of beliefs about the proper order of society and how that might be achieved. These beliefs constitute the Akan political culture. Although the Akan society is diverse, it is united under a common set of beliefs and attitudes about government and politics. Several adinkra cloth symbols point to Akan people’s views about political concepts such as unity, diversity, peace, freedom of speech and expression, human rights, war, diplomacy, pluralism and democracy.

Humans universally have magnificent brains that give them the ability to think, create, invent, imagine, manipulate abstract symbols, anticipate the future, and learn from the past. They have a complex vocal apparatus that enables the brain to express itself orally in the complex, highly developed communication systems we call language. Our bodies are, in part, self-regulating survival machines. Our nervous system tells us when we need nourishment, water, heat or cooling, rest or exercise. Our bodies naturally recoil from pain. We are naturally social beings who love others, bond with others, and develop mentally and emotionally through interaction with others. Because of these natural endowments, humans naturally want and value the freedom to think, to express their thoughts, to bond with others, to be free from torture, to have an adequate diet, shelter and clothing. We value and want to be free to learn and develop our mental abilities.

Freedom, Human Rights and Freedom of Speech

Humans universally have magnificent brains that give them the ability to think, create, invent, imagine, manipulate abstract symbols, anticipate the future, and learn from the past. They have a complex vocal apparatus that enables the brain to express itself orally in the complex, highly developed communication systems we call language. Our bodies are, in part, self-regulating survival machines. Our nervous system tells us when we need nourishment, water, heat or cooling, rest or exercise. Our bodies naturally recoil from pain. We are naturally social beings who love others, bond with others, and develop mentally and emotionally through interaction with others. Because of these natural endowments, humans naturally want and value the freedom to think, to express their thoughts, to bond with others, to be free from torture, to have an adequate diet, shelter and clothing. We value and want to be free to learn and develop our mental abilities (Magnarella, 2001).

The Akan believe humans are free and responsible for their actions – for enacting “the good” through behaviors that are truthful, just, compassionate, generous, and peaceable – which create harmony in human relations and lead to the well-being of the community (Gyekye, 1987). Freedom (fawohodie - #), to the Akan, stems from his/her desire to escape from unpleasant and painful situations. The Akan believe in the right of all people to freedom of thought and expression in all matters political, religious and metaphysical. Freedom of religion is primary importance as the Akan say, obi nkyrere akodaa Nyame – God is not taught to a child (#). God and His creation are so obvious to everyone, the Akan, therefore, did not develop institutionalized religion.

Like wisdom, speech is accessible to all people even though freedom of speech of non-adults was rigorously circumscribed and dissent on the part of a minor in the face of adult pronouncements was almost equated with disrespect or obstinacy. All the same, the Akan valued freedom of speech and expression on the part of a minor as they say: Abofra hunu ne nsa ho hohoro a, one mpanimfoo na edidi - If a child keeps his hands clean, he eats with his elders (#). The Akan believe in freedom of speech and expression as they say, tekrema da mano mu, nti woma me nka bi – there is tongue in my mouth, let me express my view (#). As Yankah (1995) points out, “one significant aspect of the child naming ceremony involves engaging the child’s most important organ of speech, the tongue.” He further points out that the child naming ritual “initiates the child into the essence of truthful and discreet speech, the need for care, truth, firmness, and social responsibility in the exercise of the spoken word.

Even though there is no one word in the Akan language for the term “human right,” Akan thought recognizes some aspects of human rights thus:

• The right of an adult to a plot of land from ancestral holdings
• The right of a person to remain at any locality or to leave
• The right to self-government
• The right of all to have a say in the enstoolment and the destoolment of their chiefs (tikoro mpam – one head does not constitute a council)
• The right of all to freedom of thought and expression (wankasa wo tiri ho a, yeyi wo eyi bone – if one does not speak out to one’s barber, one is given a bad haircut)
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