Seikwa, 30 August and 1 September The work of Asante Aberewa. He represented it as such, but his account also gives hints of decay and decline. It was also and in consequence politically suspect, and most particularly in the context of masquerading. What was intended here? The Muslim Juula mediated the surrender of Bonduku, and kept up a dialogue of negotiation with the invaders until they struck camp for Bole and the north.

Kumase, 8 August In or about Sie Kwaku passed through a crisis, and resolving this led him away from Sakrobundi and towards belief in a different supernatural power. He then intended to visit Aberewa shrines in many villages on his way back from Sunyani to Welekei. It was a source of anguish, in that Asante people were being denied spiritual relief from the scourge of witchcraft. The process was taken out of human hands. Underpinning this were historic elite perceptions about the right of and need for chiefship to arbitrate the power of shrines. Kumase, 4 June

There is much to be said for seeing the Akan whole, so to speak, over and above the contingent divisions imposed on them by European imperialism and perpetuated by postcolonial states.

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During the masquerade, confessions were heard and Sie Kwaku administered the shrine medicine to cleanse those admitting to witchcraft. Gyamanhene Kwaku Agyeman himself lauded Sakrobundi as the author of an ethical revitalisation.

Their findings were inconclusive, but Anhwerebofo had little impact in Asante beyond Adanse and by it had faded away. About the author T. Sunyani, 26 May It was Sakrobundi alone that accused, punished or redeemed. Member access Login Password Log in Cancel. The issue that no one mentioned was moneymaking by the chiefs from Aberewa.


It is surely correct to see Sakrobundi as a structured attempt to recall Gyaman society to moral and communal harmony, and there is direct evidence to that effect. But if we bear this rather obvious point in mind, then we propery still left with questions. Williams to CCA, dd. This was a position of power, influence and prestige, and one that publicly ruled out the possibility of subjective interventions by its holder.

Unease was exacerbated by sweeping changes that overtook the Abron polity from the mids. Kumase, 15 August See ffoulkes ; and on ffoulkes see I What is certain is that Sie Kwaku spoke both Twi and Nafana, but then again he could also communicate proprrty Kulango, Juula and other languages including, eventually, French and English.

It also spread east from Adanse into Akyem Abuakwa. There was no actual poisoning in it.

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But Yaw Atiwa disappeared, and Kofi Kese quite improbably denied knowledge of any these happenings. Corpses were carried [ afunsoa ] to the shrine house and interrogated by Sakrobundi.

The long snake then vomits up a prodigious amount of white sticky paste into the calabash held by the Priest. The Sakrobundi masquerade was properrty performed and, in time, the incidence of witchcraft abated.

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Accra, 17 and 18 July ; ibid. In all these aspects, Aberewa renovated and renewed Sakrobundi. Cape Coast, 19 June Kwadwo Apea was one of those exiled with him. But what about the man himself?

Welekei traditions say no more than that the job called for intelligence and tact. Inthe formidable state-builder Almami Samori Turay withdrew eastwards under French pressure, and relocated in the Gyimini-Dabakala area between the Bandama and Komoe rivers.


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Sie Kwaku and the spreading of Sakrobundi ss. At Nkwanta and Bekyem, he presided over the destruction of seven Aberewa shrines. Sie Kwaku and all Welekei feared that the witch-finding and protective powers of Sakrobundi were weakening. In these fraught times, historic cleavages within the ruling Abron dynasty resurfaced and provoked conflict and secession. Die Konstruktion von Ethnizit t: Fuller might still have let all this pass, but these tales were taken up by Basel Mission Christians and used as propaganda in an assault on Aberewa and a demand that it be prohibited.

Sie Kwaku was known and esteemed throughout Gyaman and beyond. At some point he revisited Takyiman, because Kofi Pon had died. We know he had at least four children, and that one son succeeded him in serving the Welekei Sakrobundi shrine. The cloth worn by Amma Kumaa when she died was torn in two. But it is not to deny Sie Kwaku his private investments in belief to note that he could exercise power without responsibility, or explain his dispositions to himself as the will of Sakrobundi.

It also exposed Gyaman people to difference, and to the properyy of alternative ways of being in the world.

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