Communiversity

why is it so hard to find information about Akan (rituals, magik kwk) as apposed to other ATRs (ie Yuroba)?

You can say that again! If you find any literature, please publish the name for us all to benefit from it. I am currently reading "Man cures, God heals" (by Kofi Appiah-Kubi), which (the first part of the book) talks about the life of an Asante Okomfo, about her tigare practice and about the village she owns and runs (a spiritual village) where everyone helps out and the benefits go to the community. The book also goes into the different kinds of Akan healers, what it means to be an Akan healer, the training, various ailments and there is even a section on libation. There are nice photos too. The second part of the book is about newly emerging forms of Kmtyw Christianity (the charismatic kind but for me, still not interesting so I recommend that you skip that part). It is quite a good book though.
 
Question though: why is there material about Yoruba and Mande and other Kmtyw magical systems but little about the Akan.
 
I think that there is a difference between the spiritual traditions of matrilineal and patrilineal cultures. The Akan have been great warriors in the past, yes. But like their ancient ancestors in Egypt and in Ancient Ghana, they are very matrilineal in orientation. If you look at West Kmt, most if not all of the big Kmtyw groups (Ewe/Fon, Igbo, Mande, Yoruba and so on) are predominantly patrilineal in orientation. The Akan, although they have some patrilineal aspects to their culture, still hold on to the matrilineal system, which is more ancient.The Ewe, Guan, Mande and Yoruba are among the West Kmtyw people who have powerful magical systems. I think that patrilineal Native Earth human groups approach magic in a different way than matrilineal ones. Matrilineal groups are more 'feminine' in their approach.
 
Let me explain what I mean. Patrilineal West Kmtyw groups have more links with fire, thunder and lightning nature entities. The Akan do not seem to have this as part of their culture but are aware of these hierarchies. The Akan are more into Earth and Water nature entities (the Mmoetia and the Abosom of the rivers and lakes). But the Akan Okomfo and Sumankwafo can commune with the other deities as well (mframa, egya, etc). So, what am I saying the difference between the patrilineal and matrilineal spiritual systems is? I think the patrilineal 'magical' systems (masculine) are more outwardly potent, while the matrilineal magical systems (feminine) are more receptive and Earth-based, but that is an observation on my part. This is perhaps the reason why there is more material out there on the patrilineal West Kmtyw (masculine) traditions.
 
For the Akan people one can train to become an Okomfo, yes. This in itself is a good path for those for whom it is meant to be. Otherwise, farmers and hunters know a lot about magic, about the names of entities of the forest, about the spirits that live in trees and the various animals and about the rituals that protect, heal and maintain the ecosystem. For instance, unlike some Western people, an Akan farmer/hunter will not shoot a pregnant animal (he will have ways to know that the animal is pregnant) but rather one whose departure is 'acceptable'. Like the Native Indian people, the Akan farmer will then carry out the necessary rituals.
 
Take the example of the Plains Indians. The Sioux people are quite similar to the Crow people (same language group, the Siouan languages) but in some respects the Crow and the Sioux Native Indian peoples are like the Akan and the Yoruba. The Akan and the Yoruba both belong to the Kwa group of languages but each have distinct cultures. The Akan matrilineal system is identical to that of the Crow while the Yoruba patrilineal system is identical to that of the Sioux. The Sioux are well known among the plains Native Indians for their magical religion while the Crow are less well known (Crow were a historically smaller group though) but it also appears that the Crow traditional spirituality is centered round prayer, communion with their version of Abosom and around ritual dance.
 
In any case, I also think that it is a good thing that Akan traditional religion is not relegated to books, that is sometimes a sign of a system either in decline or under threat. Akan traditional systems are alive, it's only that there is secrecy surrounding what is learned at initiation. There are however some clues for everyone to notice.
 
First of all the name 'Akom' which refers to hunger, can also be seen in another context as making reference to fasting. Fasting, the seeking of visions (sometimes in dreams), prayer, possession, drumming and dancing are some of the aspects of the Akan traditional initiation. There is also training to become a diviner. It also appears that there are other forms of mental training but these are kept secret (maybe one day someone will write about their personal experiences). Interactions with the Abosom leads to gaining knowledge about their songs and other incantations, as well as their taboos and specific rituals.
 
Second and perhaps most important is the role played by libation in Akan spirituality. Libation is where it's at! Everyone can practice libation. It can be done in an individual way as well as playing an important role in large state functions. With libation it is possible to directly commune with the Divine, with the spirits of the Abosom as well as the Asamanfo. You can even commune with Asase Yaa, the Earth Planetary Spirit, the Nsoromma and beyond. There is no limit to what can be achieved using this form of real prayer...it is even possible to learn directly from Spirit, through libation.
 
Libation is the way the Akan express their spiritual intent but it is not only the Akan who pour libation, the Ewe and others do as well. One can receive protection, advise, knowledge, inspiration etc through libation. No limit. Both initiated and non-initiated can partake of libation.
 
Like the Native Indian peoples who offer their sacred pipe (they offer their smoke and their tobacco) to the Great Spirit, we offer drink (and sometimes food like Eto) to Odomankoma Borebore (The Creator) because they are air and fire Native Earth people while the Akan are water and Earth Native Earth peoples (forest dwellers who sometimes live by lakes and rivers)...so we partake primarily of water and earth.
 
We (those interested in Akan spirituality) should all try libation if we get a chance. It is a way to commune and share with Odomankoma Borebore (The Creator), with Asase Yaa, with the Nsoromma (the stars), with Awia (the Sun), with Aprana ne Anyinam (thunder and lightning), with the various Abosom and with the Nsamanfo/Nananom. It is awesome, so I hope every Kmtyw interested in Akan spirituality can consider trying to practice it at some point or other.

modupe brother kwameD, like brazil,when Kmtyws arrived in the shores of brazil, the indigenous people gave us Kmtyw people shelter,when the slaves were able to run away from the slave master, so there is high blend of Kmtyw tradition and indigenous tradition in brazil, in the amazon forest many animals are sacred to the the aboriginees,the jaguar,( also for the mayans,aztecs and incas, as well as the olmecs, which considered mountains and hills sacred) the anaconda is also another sacred animal, there are many spirits in the forests,native shamans in the amazon communicate with dem,modupe for the valueable info, it is much needed.

Modupe, me Nua Kweku. I see, the Native Indians were much more humane to the escaped Kmtyws on both north and south, they are similar to us in a number of ways, the Native Indians, and they too have suffered and keep suffering under the greedy draconian hands of those who have ruled over and oppressed Native Peoples over the past centuries. The Jaguar peoples of the Americas are as the Leopard peoples of Kmt and eurasia, through these two powerful felines, we are both connected to a certain High universal archetype in a fundamental way.
 
Keep up the good work, me Nua. When we work together as we are here, we can achieve great things. Medase!

There is information out there on the Akan system but you are right not to the degree you have in the Yoruba system. Why? I think that part of it comes from the training that the akomfo get in the Akan system and, to the Akan akomfo at this point,  have not made the spirituality part of the akan spiritual system a scholarly challenge but, it is still spiritually and traditonally oral based. Now that part about the "Magic" the Akan system has very powerful Dieties and they are strong and so are thier powers, amulets,etc  Akans have worked on keeping the path Kmtyw and not having other groups of people becoming the expert on an Kmtyw Spiritual path.  Many of the books you read about other Kmtyw based spiritual paths are writen by "others"  who have been told the information that was for the Kmtyw people, at least that is what I think and feel.

Okmofo Akosua Enyo

Okomfo Akosua Enyo, I absolutely agree with your post and thanks for sharing this info. In a sense, I'm glad that there isn't much info out there on Akan spirituality. If any real deal material appears, it has to be from the personal experiences of the initiated, in order to truly reflect the spiritual tradition. And even they, I suspect, will only say so much. Some things are meant to be known by only those for whom it meant to be, there is no point knowing about some things without having the correct context and experience, otherwise such knowledge just becomes intellectual. For that reason, I am not so interested in reading tons of "intellectualisms" when it comes to any experientially-based Native Earth spiritual tradition, rather it is always a joy to read about true wisdom from the initiated individuals who have walked the true traditional path that they talk about, and who speak from their experiences to share their wisdom.

As for the powerful Akan Deities, I absolutely agree with what you say. It is the same thing I've been told by my grand mother and one of my uncles (mother's side), in fact she has some amulets/"suman" that she has inherited from way back, they are there, she is the custodian and if I am ever given the chance to learn about them, it may be an interesting experience. Maybe someone else in the family will get them. There are too many christians in my family, they have been polluted by this terrible un-Kmtyw, un-Native and un-Earth-based oppressive religion.

Medase!

Learn about them. Not when You get the time but give the time. The time you give to the deities will be given back to you in so many ways. One of the things we must remember is to not look for the knowledge of our ancestors spiritual path by using the eurocentric approach of learning but we must go back and learn through our ancestors approach. The most beautiful spiritual journey I have had is meeting my ancestors and taking this journey of learning the Akan spiritual path. Each day the Abossom and the Nsamanfo show me new things. This has not been an easy journey and like many being in this world I wanted everything written everything compac and then I trusted the knowledge of the ancestors and much has come and much has been learned and much is still being learned.  This journey is a never ending journey and all that there is could not fit all in books.  don't get me wrong books are good but a balance is needed especially for us coming from a paper society where we believe if it is not written it is not so . Some good Books are, Danquah book The akan Doctrine on God, Nana Said, A                        Quest for Spiritual Transformation, and Akan                        Protocol both by                 Nana Akua Kyerewaa Opokuwaa.    

Mmoetia  (the dwarfs) that where spoken of so casually are not just little dwarfs that run through the words. They are very powerful and know all of the herbs of the forest and all of the herbs of each deity. They are powerful. To keep things from being out of sorts you must remember them.  I have been to Ghana and seen them. They are no joke.

The problem here seems to be often one path is being judged by what you get in another path. This can not be done. judge each by what the creator has told you that is for you.  

 Go to this website and read my article on healing look under akomfo afsani.org/spirituality.htm  

Okmofo Akosua Enyo

Me Nua Baa, Okomfo Akosua Enyo, thank you SO much for your wise words and for sharing some of your experiences, I am indebted to you and I shall take your advise. In truth part of the reason why I have not been courageous enough to pursue Akan spiritual training has been to avoid alienating my family. The opportunities are there (in the Eastern region), I still have a link to some elders in my own family who know a lot, but there has been resistance from some members of my immediate (nuclear family) when it comes to anything spiritual. Others joke about it.
 
As a result of that I have ended up learning from other Native Peoples (non-Akan) without the knowledge or blessing of my immediate family, I have received some initiation (currently undergoing a 3-year training/initiation which I am more than half way through, and before that I was trained by another group) but it is not the same as having your own. I have met the Spirits in physical manifestation and have met with and learned from some advanced human beings with incredible spiritual powers that most will not believe. I also agree that it is not always wise to "mix spiritual systems". Akan spirituality, once I get initiated, will take precedence.
 
The time is fast coming when I'll be in a position to just do as I need to, even if I get alienated. It is a sad position to be in, to be so close and yet still be held back. But this is a personal problem that I have to deal with, there should be no more excuses. I still talk to my non-Christian relatives about traditional things and have heard amazing stories but that's definitely not the same as being initiated and getting your own experiences as well as privileged knowledge.
 
Thanks for the book recommendations, incidentally I happen to already have them (with the exception of Nana Said, never heard of that one). I shall read carefully what has been shared on afsani, Medase. And perhaps it will be possible to further learn (if you are in a position to share more) what it took on your journey to meet with the Okomfo, the Ancestors and the Abosom, what culminated in your training, and the difficulties and challenges that were faced on the way.
 
Meda ase paa, me Nua Baa!

In my experience coming up, there were 2 things that people in the society were very secretive about.

One was their lineage.

My father and pretty much all of his brothers and sisters only knew their parents. They knew/ know nothing of their grandparents. When I got older and developed an interest in trying to find out about my genealogy and began asking questions of the older people in my family they seemed very tight lipped. They really didn't wanna talk about these things it seems and they themselves had no interest in finding out about their own family background.

I used to think that maybe that was the answer as to why so many in the Akan tradition were so secretive about the spiritual traditions. I thought maybe it's just an Akan thing and since where I come from, Jamaica, Akan people dominated the culture more than other groups of Kmtyws then this must be reason behind this phenomena though as I got older and more learned, I'm finding out about how Kmtyw people, including Akan people could recite the names of their ancestors and ancestresses going back as far as 1,000 years.

I got to thinking well then maybe it has to do with slavery because my grandfather, my father's father, was born in 1898. Going back much further than that would take things back to that era and maybe folks didn't wanna remember about that time.

I really don't know.

The other thing that people in the society were very secretive about, and this is more related to the topic, is obeah aka bayi/ won/ aje/ djab or as they say in whitey lingo "witchcraft". And even with this, it seems more so that what people are concerned about concealing is immoral activity carried out with the power so to be safe, they conceal the whole.

As I've stated before in a previous topic on here, I'm struck by how the Akan spirits seem to be more localized. Other groups of Kmtyw people have these grand, universal concepts that they have represented by specific Vodu/ Orisa/ Arusi/ Nkisi/ Nommo kwk. In the case of the Akan, wherever I see it, they say it's not really an abosom. It's just another name for Nyame or it's just one of the 7 qualitative souls of Nyame.

I remember being on another forum a couple years back. There was a thread created by a brother of mine where he listed out the abosom of the 7 days of the week, listed out their characteristics and showed the connections in characteristics and names across a couple different Kmtyw persuasions of people from Yoruba to Igbo going all the way back to Kemet. Nearly everyone protested saying that they were not really abosom. Some were trying to infer that it was probably uncultivated spirits that were playing games giving the brother false information. I think I remember 2, MAYBE 3, people that verified the information.

Obadele brought forth a quote from an elder he knows in Ghana who attested that they were in fact Abosom and he too listed out their characteristics. And they were major Abosom - Abosom representing some of those grand univeral concepts I'm talking about.

There was another brother, whose name I cannot remember, who came forth and stated that the information was true and that he knew about it already as an initiate in the Akan tradition. But he also stated that this is information privy only to the initiated and that the Abosom didn't want this coming out. This didn't make sense to me because the brother that was sharing the information wasn't an initiate so if the info is coming to initiates from the Abosom and it is true that the Abosom will only communicate with initiates and don't want the info to come out then why/ how would they communicate this information to the brother who was bringing it out. And if he's breaking some sacred code of the Abosom then why not prevent him from being able to put out the info? Why's the brotha still alive and kicking? Why would the information about those 7 Abosom as documented by Baba Medahochi Kofi Omowale Zannu Sangodele Mogbarimu Ajinaku El be allowed to get out as well?And why would Abosom not want their children to know that they are Abosom? And why would they have us wearing their very names if they didn't wanna be acknowledged as Abosom?

Seemed like funny bizniz to me.

I also remember reading The Akan Doctrine of God by Danquah and I specifically remember him mentioning that Akan people used to do the same thing in relation to their Okra that Yoruba people(as well as other Kmtyw people) do in relation to their Ori i.e. build altars to it, communicate with it, venerate it, feed it kwk. Don't really hear about this anymore among Akan people and I wonder why.

From what I've been told, the Okra is about 2 things mainly. One is your nkrabea(destiny/ life purpose) and morality. Why would either one of these things no longer be important or be less important even among a matrilineal group of people?

I don't get matrilineality as an explanation for these things at all. Especially in light of some of the features of the patrilineal groups mentioned. Probably the most famous sect among the Ewe is the Mami Wata sect. The Yoruba have major and popular Orisa that are feminine and/ or water based i.e. Osun, Yemoja, Oya, Oba, Nana Buluku, Olokun kwk. How many female deities can we even name from the Akan spiritual system? Don't know much about Mande deities at all but the Dogon's spiritual system is arguably, extremely water-based, though they're patrilineal and live in the desert.

I don't know what's going on for sure, but I have suspicions. Something doesn't seem quite right.

And as it concerns folks talking about how this spirit ayne an obosom and that spirit ayne an obosom, what is Akan protocol when it comes to finding out if what you're dealign with is an obosom or not? Is there such a protocol? If not then why not and if there is then why all the disparity between folks saying that this or that spirit is an obosom and others denying it when protocol should crush that.

I have another dilemma. Obadele if you're reading this then feel free to clarify for me if I'm confused on it. I remember Obadele saying something to the effect of whatever is on the lips of the people is what's on the lips of the Abosom. Yet I'm also in communication with a Bono Okomfo who lives not terribly far from me and I remember him telling me once when I went to see him for divination that the lesser there is of the okomfo the more there is of the abosom that comes through basically unaffected by the okomfo's characteristics.

How's that reconciled? Cuz I'm still looking for that obosom that's concerned with the revolution for Kmtyw people. I'm still looking for that obosom that's concerned with the liberation, independence and empowerment of Kmtyw people. That "Mr." or "Ms. Bigstuff" obosom. That "if caring about nothing else but the revolution is wrong then I don't wanna be right" obosom. That "I wouldn't be caught dead helping white folk no matter how much money and liquor they brought because that doesn't even begin to make up for the system they've created of the destruction of my children and the environment that my brothers, sisters and I reside in" obosom.

Htp

-Ghanaian Witchcraft Trilogy-
 
To add to what Pain has said about bayi/obeah, I recommend reading or even getting the Ghanaian Witchcraft Trilogy by Gabriel Bannerman-Richter (Fante guy). These books are excellent and written mostly from experience. I'll be using the "obroni" word witchcraft a lot since it was used a lot in the three books.
 
The first book in the series, entitled The Practice of Witchcraft in Ghana starts off explaining what witchcraft is (soul/spirit travel), the different sheaths and vehicles (sunsum, okra, honhom etc, but not in those words) and how witchcraft is gained as well as what possession is. He then talks about witch covens/groups and how each member has specific functions and about their leadership. The bayifohene or the bayifohemma is a really powerful obayifo with a number of 'lesser bayifo' under him/her (usually a her) and with a good many 'witchspirits' (what the obroni calls 'allies' or 'power animals') under her control. Amazing stories of bayifohemma battling it out with the mmoetia (the mmoetia swipe the behinds of the bayifo though, although it is not always the case). In this book are described a certain group of mmoetia who tend to work with bayifo (the 'white' mmoetia, as opposed to the 'red' or 'black' mmoetia, all of the forest mmoetia group). The tigare spirits can also catch bayifo when they are out of body. The final parts of the book talk about spiritual healing.

The second book is probably the best in the series because it is written totally from experience. It is entitled Don't Cry! My baby, Don't Cry! and is the story of an interviewed bayifo, her autobiography. She is a totally illiterate Fante woman, in the modern sense, and that does not affect her story at all. She talks about her 'allies'...this part is most interesting, about meetings with other bayifo, about soul travels and how the bayifo can enslave the dream body (etheric body) of a victim, convert it into an animal and... 'eat it'. In the end she is forced to confess her bayi activities when the bayifo of her coven trick her to kill her own child.
 
The third book in the series, Mmoetia, the Mysterious Little People is a great read. GBR was perhaps the first Ghanaian to be given the permission to interview the Ghanaian Mmoetia (and their respective Okomfo) directly on tape, they wouldn't allow video (apparently permission was given from high up in the Mmoetia leadership hierarchy...this is referring to one of the Mmoetia stories in this book). He meets with Mmoetia in Asante (Nsuta-Beposo), Fante (Mankessiem) and Ga (Nungua). This final book is interesting on several levels. The author interviews the mmoetia directly and readers get to learn about various mmoetia hierarchies and their the functions of those who hold office (in the case of the Nsuta-Beposo Mmoetia in Asanteman). Getting to the end of the book there is an amazing story about the White Mmoetia of the sea (who are different from the white, 'malevolent' forest mmoetia who sometimes work with malevolent witches). This story alone is worth buying the book for so I won't spoil it.
 
All in all, GBR should have called his books the Akan Witchcraft Trilogy although the last book talks a bit about the Ga in Nungua. The books are the real deal as far as making some revelations about the bayifo, the mmoetia/nkwatia and other spirits is concerned. The author is westernized as you can imagine (English prof) but still has a good dose of Bibini in him. The bayifo is certainly different from the Okomfo, the latter may have some of the abilities and the 'witchspirits' of the former, together with all the training of the Okomfo. I recommend all three books if you can find them at a reasonable price (I got all three copies but wasn't so lucky with prices).

Even though I am Akan myself, I find all the information I have been exposed  to on  Akan Spirituality quite baffling. I read Obeah/Bayie is a powerful mystical system found in Jamaica that is able to absorb any spiritual system into itself and that the one who wields its powerful light has every other mystical light buckling under it. I have researched this for more than ten years. I have done this with a good dose of skepticism since most of all  the people I am  connected to  are brain washed Africochrislam extremist who label all akomfosem as taboo or  newly minted pseudo intellectuals who can explain all such experiences as atavistic and misguided, none of these attitudes have phased me in my search to pass on the heritage of our forbears. My Conviction has been that our ancestral way of life was a one stop place of healing for physical, emotional and social ills. Instead of being yoked to the philosophical , religious and social patterns of our oppressors I find the discussion you are having very useful. At least having good questions shows we are moving forward and not being naive yes men. As a painter I find that through painting and reflection I am able to access material from the sub-conscious and see relationships that make me have questions. As a group we may be able to piece together and resolve some of the mysteries around Akan Spirituality to reconstruct some of the big ideas. However, not as a spurious intellectual exercise but an honest effort at making our spirituality less shrouded in mystery so the owners of the traditions are not bamboozled to fight against ourselves to the glee of those who delight in our confusion and dis-empowerment.

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QUESTION ONE: Does the matriclan of the akans make akan culture matriarchal and if so where does the power lie in social organization? If aje are connected to the womb that bears life and take it back(earth mothers) and are rulers of the night who ensure that the forces that keep cosmic harmony are strictly adhered to then then the said witchcraft is not necessarily an evil phenomenon or am I off  on a tangent?

QUESTION 2: TUMTUM MEANS BLACK IN TWI DOES THIS HAVE ANY BEARING ON WORD / IMAGE = GOD(Divine King)

QUESTION3:SINCE BLACK IN AKAN RELIGION REPRESENTS POWER DOES THIS TIE INTO THE TITLE OF THE ASANTEHENE AS THE OTUMFUO WHICH TO MY TWI SPEAKING EARS SIMPLY MEANS THE POWERFUL ONE, DOES THIS GO AS FAR BACK AS ANCIENT EGYPT TO ATUM THE COMPLETE ONE WHAT CONNECTION DOES THIS HAVE WITH AMOWIA WHO IS VISIBLE AS THE SUN AND HOW DOES ALL THIS LOOK IN TERMS OF COSMOLOGY AND THE MANICHAEN DIVIDE OF PITTING BLACK AGAINST WHITE INSTEAD OF SEEING THESE AS JUST COLORS ON AN EXOTERIC LEVEL AND THEN COMING TO AN ESOTERIC LEVEL SEEING IT AS THE STRUGGLE BETWEEN THE FORCES OF GOOD AND EVIL?

QUESTION 4: How is nyame  diety
the same word nyankonton rainbow (white light= Spectrum) literally the eyebrow of God
What connection does that have to nyama as occult power

I know the river god tano is high up in the ashanti pantheon and is said to have children  atano who are all abosom with their shrines
Taa kora shrine
Taa Bobodwo shrine
Taa Dwemo shrine
Taa Odomankoma shrine
Taa kwadwo shrine

Can we use witchcraft to describe what in the Akan system may be a phenomenon that does not neccessarily translate into witchcraft in the eureurasiaan sense?

Pardon my ignorance if I am asking questions that are not relevant to the discussion. Each day I try to shed one more dead sheet of whitification.

 A serious yet lighthearted approach to atr is Ngugi wa Thiongo's Wizard of the Crow.
                   Humbly, Frema the Akan

It excites me to see this thread become alive again (see Mirabelle Baidoo's post below)...I think this particular thread has the potential to continue to grow into a very informative thread for us all. Interesting that Mirabelle mentions Ngugi's book Wizard of the Crow. I've had it with me for weeks now and nearly returned it to its owner without reading it!

Here are my initial contributions to questions raised in Mirabelle's post below:

Question 1: I've recently been reading more about the matriclan of the Akan in particular, learning about the importance the moon and the planet Venus play in the Akan calender. Apparently, according to what Meyerowitz learned from some Akan elders, women used to hold power in some Akan societies until very recently. She gives an example of women-chiefs who led the Bretuo and Tena clans (closely related) even up to the 17th century (see PDF files I've attached below, one of which is by Eva Meyerowitz defending what she'd previously written about Akan traditions gained from elders, and the second which is a critique of her work)

Question 2:  Although Tum-Tum means Black in Twi, I never quite thought of it as meaning Power-Power, until now. It is very common in ancient languages such as Sumerian and Akkadian, and even Egyptian, to double the emphasis of some words in order to strengthen the power, significance or importance of those words. Some some kings and queens used to double their names so as to have them be seen as 'Big People' (e.g. AN-AN or AST-AST).

Perhaps Tum-Tum as Power-Power is a way to say that Blacks are Very Powerful.

Question 3: My own personal research has led me to believe that the Akan royalty are descendants of some former Egyptian leaders. The Falcon (Oyoko), White Vulture & Crow (Asona) and Dog (Aduana) 'akyeneboa' symbols are not arbitrary.

Question 4: In my estimation, this question is Major!

As far as witchcraft is concerned, I think our Bayi has significant differences from eureurasiaan witchcraft. Both kinds may have nature spirit entities called 'allies' but our Akan version has its peculiarities. Akan bayifo often use clay pots for their bidding (placing 'power objects in them) and they do a lot of dream work and astral/soul travel. They also sometimes meet up together in dreamtime. I've had some personal experiences of what I'm saying here, rather than only speaking theoretically. Here is an example of one of my personal experiences with abayisɛm (http://www.obexperiences.com/FlyingPhenomena-09-19-05.html), that occurred in dream time (personal experience is not meant to be representative of the entire phenomenon, plus I was 'where I was at', at the time). Book 2 of the Ghanaian Witchcraft Trilogy has some stories like these, but this experience occurred even before I knew the trilogy existed.

With regard to subconscious work, I'm so glad you brought this topic up. This is a very important part of our process of reclaiming our identity. In a sense, we have all the information we'll ever need for re-Kmtywization in our cells and in our energies (stored there over generations, from the experiences of our ancestors) but we need to find a way to reach this information. I've done some subconscious work over the past 5 years, trying to dig out personal symbols from my subconscious mind using special techniques.

Art is perhaps the best way to directly engage the subconscious mind -- art which can take the forms of not only painting but also dancing, singing, pottery making and more. This encourages our being to open up to a part of ourselves that holds vast amounts of info. Although I'm speculating here, it is possible that some Adinkra symbols were not just invented out of the blue, but that some of these symbols represent subconscious configurations of one subgroup of the Kmtyw collective mind.

In my view, Real Language is holographic in nature. The characters and symbols that hold meaning communicate an idea but can also communicate a feeling. This is the ldeal kind of language, which is also holistic and non-linear, rather than not. This is what the Ancient Egyptian language of hieroglyphics was, and the same can be said of cuneiform and certainly for Chinese ideograms. So much so that Chinese ideograms are tied into not only written language but also into the art and the spirituality of the Chinese people. Some Chinese taoist masters can speak 'kabalistically', to imprint ideograms into stone...that's one of the powers of the Word. The symbol comes outside from 'within'.

Some traditional Kmtyw writing systems were symbolic in nature, showing either depictions of real-life things or ideas based on reality. You can see this with the Akan Adinkra symbols and also if you look into Credo Mutwa's Indaba, My Children you'll see that Kmtyws communicated with each other using meaningful language that reflected reality. Western alphabetical systems on the other hand are totally artificial (like a lot of Western things) even for westerners and certainly for Kmtyws, and their danger to us is that they penetrate our subconscious minds so deeply that our natural Kmtyw symbols do not easily come out. This is a mental-spiritual sickness to the Kmtyw mind, because these symbols we are using to communicate with each other are ARTIFICIAL to us.

Roman letters such as a, b, c are inherently meaningless by themselves and have to be ascribed meaning, which is why I say that western languages are artificial...perhaps it will be more accurate to say that they have an artificial symbolic representation system. You probably wouldn't find an 'a' in the subconscious mind of the ancient westerner. Runes were a closer representation of the collective unconscious of the Germanic peoples, and it is said that true Runic Kabalah was powerful, but is now lost. You can imagine why. I am currently interested in finding out if it is possible to decipher the collective unconscious of the subgroup Akan people to find the corresponding symbols for the original Akan-Kmtyw kabalistic representation, if you can imagine what I mean. Symbol, form, sound/vibration, colour, number and other holographic attributes that all Real Languages have. I'm using the word 'kabalah' only for convenience...perhaps 'deep language' will be a better expression. With deep language, you can conceivably communicate between mind and body/cells/dna. I'm basing this statement on what I know about what some Chinese taoists have been able to do. If anyone else interested in this kind of stuff succeeds in doing this for their respective subconscious mind, please share your findings with me.

 Until we get to a point where we  can either come up with a brilliant Kmtyw symbolic system that reflects the collective unconscious of Kmtyws, individuals will have to personally heal themselves with individual forays into their own subconscious minds, to encourage our natural symbols, meanings and feelings to re-emerge from the depths. There are several ways to go about this and lots of opportunities to be creative. Art is a great way to make this happen.

(Written in response to a post by Mirabelle Baidoo, below. The post did not appear as a reply so it has been re-posted):

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(08/02/2009)

Even though I am Akan myself, I find all the information I have been exposed  to on  Akan Spirituality quite baffling. I read Obeah/Bayie is a powerful mystical system found in Jamaica that is able to absorb any spiritual system into itself and that the one who wields its powerful light has every other mystical light buckling under it. I have researched this for more than ten years. I have done this with a good dose of skepticism since most of all  the people I am  connected to  are brain washed Africochrislam extremist who label all akomfosem as taboo or  newly minted pseudo intellectuals who can explain all such experiences as atavistic and misguided, none of these attitudes have phased me in my search to pass on the heritage of our forbears. My Conviction has been that our ancestral way of life was a one stop place of healing for physical, emotional and social ills. Instead of being yoked to the philosophical , religious and social patterns of our oppressors I find the discussion you are having very useful. At least having good questions shows we are moving forward and not being naive yes men. As a painter I find that through painting and reflection I am able to access material from the sub-conscious and see relationships that make me have questions. As a group we may be able to piece together and resolve some of the mysteries around Akan Spirituality to reconstruct some of the big ideas. However, not as a spurious intellectual excercise but an honest effort at making our spirituality less shrouded in mystery so the owners of the traditions are not bamboozled to fight against ourselves to the glee of those who delight in our confusion and dis-empowerment.

*QUESTION ONE: *Does the matriclan of the akans make akan culture matriarchal and if so where does the power lie in social organization? If aje are connected to the womb that bears life and take it back(earth mothers) and are rulers of the night who ensure that the forces that keep cosmic harmony are strictly adhered to then then the said witchcraft is not necessarily an evil phenomenon or am I off  on a tangent?

*QUESTION 2: T*UMTUM MEANS BLACK IN TWI DOES THIS HAVE ANY BEARING ON WORD / IMAGE = GOD(Divine King)

*QUESTION3*:SINCE BLACK IN AKAN RELIGION REPRESENTS POWER DOES THIS TIE INTO THE TITLE OF THE ASANTEHENE AS THE O_TUM_FUO WHICH TO MY TWI SPEAKING EARS SIMPLY MEANS THE POWERFUL ONE, DOES THIS GO AS FAR BACK AS ANCIENT EGYPT TO ATUM THE COMPLETE ONE WHAT CONNECTION DOES THIS HAVE WITH AMOWIA WHO IS VISIBLE AS THE SUN AND HOW DOES ALL THIS LOOK IN TERMS OF COSMOLOGY AND THE MANICHAEN DIVIDE OF PITTING BLACK AGAINST WHITE INSTEAD OF SEEING THESE AS JUST COLORS ON AN EXOTERIC LEVEL AND THEN COMING TO AN ESOTERIC LEVEL SEEING IT AS THE STRUGGLE BETWEEN THE FORCES OF GOOD AND EVIL?

*

QUESTION 4: *How is nyame  diety

the same word nyankonton rainbow (white light= Spectrum) literally the eyebrow of God

What connection does that have to nyama as occult power

I know the river god tano is high up in the ashanti pantheon and is said to have children  atano who are all abosom with their shrines

Taa kora shrine

Taa Bobodwo shrine

Taa Dwemo shrine

Taa Odomankoma shrine

Taa kwadwo shrine

Can we use witchcraft to describe what in the Akan system may be a phenomenon that does not neccessarily translate into witchcraft in the eureurasiaan sense.

Pardon my ignorance if I am asking questions that are not relevant to the discussion. Each day I try to shed one more dead sheet of whitification.

A serious yet lighthearted approach to atr is Ngugi wa Thiongo's Wizard of the Crow.

Attached files  Meyerowitz-Repraisal-Rejoinder.pdf (https://www.abibitumi.com/wp-content/uploads/ppMigration/35873=1171-Meyerowitz-Repraisal-Rejoinder.pdf) (314.4 KB)   Meyerowitz-Repraisal.pdf (https://www.abibitumi.com/wp-content/uploads/ppMigration/35873=1170-Meyerowitz-Repraisal.pdf) (732.2 KB)

i think that the yoruba has been more than infiltrated, there are so many yurugus,tamahu,mayiti in yoruba, anybody with cash are becoming initiated into ifa,yoruba are selling their culture for whole sale price:skeleton: nigeria is done:skeleton: in the words of femi kuti" sorry sorry ooo,sorry for nigeria oo, sorry sorry oo,sorry for Kmt ooo!"

akan has to preserve its integrity and purity,because oyinbo is everywhere

Quotekofiasr;35072 wrote: why is it so hard to find information about Akan (rituals, magik kwk) as apposed to other ATRs (ie Yuroba)?

I think one reason is that it has been kept hidden to protect it. Another key is to find information on Obeah that is so powerful all other systems including white light buckle under it. We must look at the history of the maroons who were Akans who went back to Kmt through Halifax, Canada. It has been said the Kromantins (The Akans teased each other as Kweku) Took much pride in their ability to outfox the competiton) We must look at cosmic consciousness and mystical systems and see the energy in Ashanti social organization as very intense.The power of group soul energy. Let us note black power translates to Tumi and the title of the Ashantihene(the King) is Otumfo the one who wields power.  Let us also note that the king as God's representative in the visible and physical realm has a resonance with other realms on an esoteric level. I for one wonder what went on with Okomfo Anokye who could plant swords no man can remove and dry up rivers (wewieso in kumasi, ghana.) And then the mythological and historical are so entwinned it is tough to separate them There is so much history I can go on and on and on. I have read in mystical systems the more complex its organization the easier it is to throw it into chaos. I see the Akan system in this light . It is woven as complexly as the Kente cloth I have been looking for a paper I wrote on Akan Spirituality;how the divine order is reflected in one Ananse story: The Gown of the Mmoatia however I cannot find it at the moment and I think when the ancestors find, it is the right time, it will show up so I can post it for all of us to dissect comment and reflect on. I think our spirituality is preserved in the bones of our ancestors, our own bones and drums so, outsiders can not touch our core The Aten, remember history is so long and the mountains are too high ,ten ten ten ten ten ten , nsammafo no yE atenten. To knit together the strands of a ground so convuluted by the lies of the enemy takes a lot of patience and perspicacity.
 Remember Amenhotep(Pharoah Akhenaton) and his reforms to limit the power of the priesthood. We are dealing with energy here. Each vowel each consonant is loaded with meaning all the bushes are afire with God let us take off our shoes for we are on holy ground. May Odomankoma who graces the heart with mercy guide us in our efforts

Adom = Grace and mercy
akoma = Heart
akom =possesion
ekom = hunger
oma = to give
ma =give
oman = nation
odo = love
adoma = bell
ankoma = alone
ako = parrot    

Tweadepon Nyame ensa
Osore ne asaase ensa
Nananom nsamanfo ensa

The Akans will always renew themselves to preserve a remnant for Abibi tumi
   oman no yE nyame odomankoma abode, Yaanom abirebire mma ma
 asem bEn?
Our spirituality has to be experienced and is just not for sale, it is pure and sacred to the atumpan and other Akan drums
atumtumfo
Tumi!!!  For the greater pan Kmtyw family. Those who experience the great fire can neither be duped , bought or sold.
We  will prevail through our overstanding of the hidden and  

Note that the symbol of the Ashantis is the Porcupine, in the Malian epic of Sundiata the mother of sundiata was transformed into a porcupine so no man could see her essence without her consent, our symbols are mostly circular reflecting an obaatanpa who like the stool cradles her children in a loving embrace the circle , :gyenyame::gyenyame::gyenyame::gyenyame:I am drawing a lot from the Ashanti example because that is what I am
As such it is best preserved in the mother tongue our attatchment to the oracles of our forbears = The oracular vernacular you must know the language to even scratch the surface of the hidden wealth and depth of the Divine that envelops us.
The astute priest of the Ashantis kept the Nation very powerful because of the odwira festivals when the nation got together for communal cleansing so their batteries were recharged at set times in the 40 day calender. Let us also remember the words

Bosom = subordinate diety
Bosome/osranaa = month
Bosome/osranaa = moon
Even under slavery in South America when they Akans were the minority among other Kmtyws,  the others had a terror of them because of  the power of Obeah. Others demonized as satanism,  traditions they guarded fiercely against abrofo, even in the days of the Ashanti empire the eureurasiaans came to discover the Ashantis late, my own contention is the purest form of Akan spirituality can be seen preserved in Ashanti through social organisation, the priests kings a universe that competed fiercly with the eureurasiaans for power and dominance and reasserted itself again and again. Abibitumi Kasa me ma mo adware. Let us renew ourselves in the purifying power of our mother tongue!!! From the House of Asem pa etia

Aseniefo nsamanfo mo mE gye nsannom!!
aduanafo nsamanfo mo mE gye nsannom
abretufo nsamanfo mo mE gye nsannom
oyoko nsamanfo mo mE gye nsannom
ekoanafo nsamanfo mo mE gye nsannom
Asonafo nsamanfo mo mE gye nsannom
agonafo nsamanfo mo me gye nsannom

There are two books which I'd like to highlight in relation to Akan spirituality:

i) Indigenous medicine and healing in Kmtyw society (Kwasi Konadu)
ii) Histories of the Deities (K. O. Brempong, D.M. Warren)

I found the first text in the book club section, it was posted by Okyeame Kwame. I subsequently checked it out, it's a good text. This book is about Indigenous Bono healers and the archives of knowledge concerning these. Kwasi Konadu says,

"Essentially one has to be a part of the institution of akomfo or abosomfo, both indigenous healing institutions, to really know the depth of information that provides more than a glimpse into the nature and workings of either body", although he goes on to say that significant information was shared with him.

Another quote from the book:

"This study investigates the ways in which Bono-Takyiman healers and indigenous archives of Akan cultureal knowledge conceptualize and interpret medicine and healing. The research focuses on the primary institutional specialists that constitute the core of the indigenous therapeutic system - the akomfo, the abosomfo, and nnunsifo - and proverbial, gold weight. adinkra symbolism and oral narrative domains of Akan cultural knowledge"

The second text is source material for the Bono-Takyiman traditional healing system. It is amazing. The Bono Akan were around perhaps before the other groups arrived and organized themselves. Their system has not been penetrated by the westerners. Yet this book contains information about the various abosom, when they chose those to represent them, the histories of the akomfo and the abosomfo, the songs of the abosom and much more.

Meda ase pa ara for the brief reviews. I have been seeking information dealing with akan spirituality for almost a year. Recently, I have become highly interested in Kmtyw philosophy. That is to say, for me, the traditional school of thought that addressed all aspects of life for Kmtyws. Although some have approached the question of Kmtyw philosophy from a eurocentric view. I do not take the position that spirituality and philosophy can or should be fragmented and comparmentalized. To do so is altering to better fit western schools of thought. Having said that, I've come to the conclusion that the only way around the western articulation of Kmtyw philosophy is found within Kmtyw traditional structures. These two text appear to offer a blacktastic view from within Akan constructs. Another blacknificent contribution @ Kwame

Sundiata Olugbala, I couldn't have put it any better! I also think it is only by going to the source and obtaining traditional knowledge in its purest form that we can learn about and even build upon our own ideas, philosophies, healing methodologies, spirituality and more. We need more researchers like Kwasi Konadu to generate our knowledge, rather than getting it in "second hand" published form from outsiders.

I remember reading the book "Religion and Medicine of the Ga People" (E. M. Field, 1937) and at times after some of her comments I was thinking, "this woman is clueless about the culture AND about the spirituality, why is she writing as if she's an authority?" I think it's best when our own, traditionalist, Afrocentric or re-Kmtywized/re-Kmtywizing brothers and sisters write our works.

I plan to work through Kwasi's bibliography, which has some more source texts and to look at those source texts. It was in his bibliography that I found the second book "Histories of the Deities".

Kwame, I am in full agreement with you Kwame. I have noticed the sometimes implict and often times explict nature of the disrespect and/or misrepresentation from "scholars" who speak as "authorities" of all things Kmtyw (I include Kmtyws who were soley trained in western thought to this list). In my own development, this has been something that I have been careful to note when progressing through my different studies. There are several directions one can take when researching sources of traditional knowledge; linguistic, anthropological, philosophical/religous, historical..kwk (all of which can be used in combination with each other). I see my area of study being a combination of the philosophical/religous, historical, and linguistic.

Primary research is beyond necessary. I am currently enrolled in an offline course (Historical Primary Research Methods / A Study Course) offered by Manu Ampim (author, Towards Black Community Development, . A F R I C A N A S T U D I E S . (http://www.manuampim.com)) to help develop and advance my primary research abilities. Let's leave speculation to yt.

 @ Kwasi Konadu, Mo ne adwuma! Therr are many who appreciate and benefit from his work.

@ Obadele, Mo ne adwuma! We can't thank him enough...

@ KwameD, give thanks for the book reviews again. Keep us updated with your findings in the bibliography

Has anyone read "Akan Doctrine of God" by J.P. Danquah? This question may be a bit off-center but it falls into the category of available Akan resources.

Sundiata, I have read it (but not as thoroughly as I would like, maybe a second reading is in order!) and can recommend it as a good source text for possible study. Apart from the historical information in the book, J. B. Danquah outlines the "5 Akan Canons" and the "8 Akan postulates". He goes into an in-depth discussion of these, which could be an Abibitumikasa discussion we could have in the future, to ascertain whether there is agreememt or disagreement on some or all of the canons and/or postulates, or what thoughts arise from such a discussion:

The 8 Akan Postulates
1) The E-su
2) The Nkara or Chosen Soul
3) The Sunsum or Experiencing soul
4) The Nana or Moral and Religious Exemplar
5) The Nyame or supra sensible E-su of Being
6) The Nyankopɔn or supra sensible Experiencing Soul of Being
7) The Ɔdomankoma or the Extensible Reality
8) The Honhom or Mind; Spirit of Reality

The 5 Akan Canons

1) Every effort in goodness is conserved as a merit in the Okra (soul) and facilitates the progressive fulfillment by the individual of his Okra's hyεbea (destiny)

2) Moral progress is constant and continuous in proportion as individual gains or merits of the past are handed on as a tradition to form the basis of racial experience.

3) Racial progress facilitates the development of innate characteristics in outstanding individuals who consciously liberate such characteristics to strengthen the inherited tradition. [this one is one of my favourites]

4) The conscious liberation of outstanding characteristics which demand corresponding fields for expansion leads to the comprehension of greater social wholes and the logical recognition of humanity as the all-embracing ideal for fulfilling and and developing racial experience.

5) Absolute experience, or realization of the whole, remains unattainable so long as racial experience excludes part of the whole, and the moral might of mankind falls short of the absolute thing.
________________

There are however other parts of the book that make for good reading, unfortunately "Akan Doctrine of God" tends to be an expensive book, but some libraries have it.

Enuanom, Dr Kofi Bempah has published a new book entitled Akan Traditional Religion which is yet another welcome addition to the paucity of spiritual books specifically on the Akan people. An article published on Ghanaweb (see below) announced his book to a wider audience. Kofi Bempah is an Asante royal whose outlook seems to be oriented toward retrieving and sharing aspects of Akan heritage in a re-Kmtywizing manner. I suspect that the last chapter was plugged in to address the growing phenomenon of "Kmtyw spiritual (i.e. Christian) churches" which mix traditional religion with the foreign religion. Hopefully it will not taint the rest of the material.

(Source: New Book: Akan Traditional Religion (http://www.ghanaweb.com/GhanaHomePage/NewsArchive/artikel.php?ID=186320))

Author           KOFI BEMPAH    
Paperback: 388 pages.  Price: $29.95  
Publisher: BookSurge Publishing (February 15, 2010)

Preview

The Akan Akomfuo (komfuo is the Akan name for a mystic, god-man and Divine Incarnation) have perfected two purificatory rituals, Kradware and mmusuyi, that are performed, from time to time, by the individual traditional Akan to cleanse his 'sunsum' of evil contaminants. The 'sunsum' - the immortal Nyame component in the human personality - is his reality and no evil impurity must be allowed to contaminate it.
These rituals form part of the precious collection of guidelines for the realm of the spirit that has been preserved and handed down as heritage through the efforts of selfless Akomfuo.

Over nearly two centuries of the (Akan) Asante Empire, which included non-Akans in its population, each generation drew inspiration and knowledge from the previous ones, especially, in the regions of religion, mysticism, ethics, law, sociology, etc. The footprints of the Akomfuo mark out the lines of individual and social progress. The knowledge they have handed down about nature and consciousness is precious.

But, instead of preserving and drawing inspiration and knowledge from the previous generations as others before him have done, the modern 'educated' Akan is neglecting and discarding this knowledge; condemning it as invalid and worthless, and even superstition, instead of fostering it and using it with reverence. He is, even, ashamed to be associated with it.
His colonial education has destroyed his faith in the system that has been extolled by his ancestors for millennia. He has fallen under the impact of alien ways of thought that highlight material comfort, physical luxury, sensual liberty and exterior display. He threads the path of exploitation and violence, idleness and pompousness. Insatiable desire for fame and authority afflicts him.

Among most products of alien education, there is total lack of moral virtues, honesty, integrity, eagerness to serve and readiness to sacrifice. Rather, he is enslaved by the glittering fancies and fascinations of other cultures.

He has embraced, and is enthused by, a religion which compels him to acknowledge that he is a sinner who has to work hard to attain purity which he already is. If the new religions made him more caring, honest, sincere, God-fearing and less sin-loving' there would be no need for this work.

He has assumed political and judicial roles and is ruling a society, the majority of whose members live with, and cherishes, the traditional knowledge he holds in contempt and disdain. His rule can be successful, fruitful and beneficial to himself and others if he re-educates and equips himself with the philosophy underpinning his religious/spiritual heritage, instead of using political power to impose his new-found religion and its values on his people.

In Akan Traditional Religion, the author has revisited the native religion of the sophisticated Akans who built the vast Asante Empire even before the British dreamt of an empire. He has re-examined, analysed and reinterpreted this heritage from the Akan point of view rather than as part of the colonial legacy in Kmt. He concludes that the Akan traditional religion is no less holy than, or the ethical values it espouses inferior to, any other religion.

Akan traditional religion proclaims that the one God is, and in, everything. (This is why Akans readily accept any name used by other communities to denote the One God). In other words, it espouses the doctrine of unity in diversity. The individual forms (bodies) are activated and operated by the same one God. The differences between individuals only reflect the diversity. The self-aware individual shares in divine power and majesty; the totally ignorant person thinks he is the body and caters only to the needs and comforts of the body.
Identification with the body makes him prone to suffering from excessive desires which expose him to fear, anxiety, lust, anger, pride, etc. as a consequence. The heaven/hell dichotomy is absent in Akan doctrine. All will become divine, eventually.

This principle of unity in diversity, rather than conflict and strife, guides the Akan in his personal life, (wo yonko da ne woda; i.e. the bed you make for your neighbour is the same one you will lie in), as well as the organisation of his society (wo amma wo yonko antwa nkron a, wonso wonya du ntwa; i.e. your right to ten is can be exercised if, and only if, your neighbour's right to nine is guaranteed).
The esoteric significance of the title 'Nana', which every Akan 'Ohene' or 'Ohemaa' bears, has been clarified and 'Nananom Nsamanfuo', means the 'Enlightened Ones' rather than 'ancestral spirits'.

Anatomical analysis of prayer has shown that the Akan congregational prayer, 'Nsa Guo' is as valid a prayer as any offered to the Supreme Deity and has no resemblance to the Judaic tradition of libation pouring. Therefore, 'Nsa Guo' cannot be described as 'Pouring Libation'.
The concluding chapter will make interesting reading for those toying with the idea of Kmtywising the Christian religion or Christianising Kmt.

CONTACT.  KOFI BEMPAH,  kbempah@hotmail.com (mailto:kbempah@hotmail.com).   Tel: (44) 0208 892 1123.

There is a small book entitled The Akan Priest in America, written by Nana Yao Opare Dinizulu which is to date the only book I've read about Akan traditional religion and written by a traditional priest (with the possible exception of Nana Akua Kyerewaa Opokuwaa's book but even more detailed than this) where the training of a traditional Akan priest (Okomfo) is detailed. It is only 29 pages long (published in 1974) but it is full of information about his training and about the Akom.

Nana Dinizulu said in his book that the secrets of the Okomfo are only imparted to a trusted initiate only after observation over a protracted period of time (page 18). This means that...the Okomfo are likely the only ones who will know the full extent of Akan traditional religion, it will likely not be published in a book. This is a rare book to come by but you can probably find it at a university library or at Schomburg Center in Harlem, or elsewhere, perhaps.

It is true!  The okomfo is the keeper of the spiritual teachings and is not supposed to reveal them openly to others unless the person in question is an okomfo or training to become one.  It is taboo and could lead to big trouble for the okomfo if she/he speaks to much about it.  In the Akan akom, information is not revealed and shared like in Yoruba or Vodoun.  With the exception of the Tano system and the Larteh system of akom, there is simply not much information out there that gives details about rituals, shrines, and the abosom.

how is a person selected to become an Okomfo?

From what I have gathered, there are a number of ways a person can be selected to become an Okomfo. One way is to be chosen directly by a spirit (abosom) to represent the spirit. Not all are chosen this way and not all who are chosen this way are willing participants to begin with. Another way is to be given the gift of the spirit by someone who is already spiritual. This was Kwaku Bonsam's case, although it could also be said that in his case it was probably "meant to be", on some level.

There are those who are either selected to be trained or volunteer themselves to be trained. This is what happened in Krachi (Volta region) with the "Dente Bosomfo". Some traditional Akan leaders in the past used to ask for volunteers among their people to go to Krachi to train at the grove of the ancient spirit which first made itself known to the Guan people. From my understanding, those who get trained this way may "carry" one or other abosom, rather than a specific one.

I guess that even those who are sometimes directly chosen by a spirit (or by Spirit) need to be trained.

Then there are the dunsifo (herbalists) and the sumankwafo (those who deal in suman...talismans and amulets and more) who are also trained. Sometimes Okomfo are also dunsifo and sumankwafo or they may have such training. Sometimes Okomfo also have the psychic powers of the abayifo (i.e. the ability to travel by projecting spirit and the ability to see auras and have other clairvoyant and clairsentinent etc abilities). Some of these abilities can be gained through training, where special herbs are applied to eyes and ears and where special baths and other cleansing methods are used. They also receive training in history, tradition and culture, divination, healing (both physical and psychological), in ethics and other areas applicable to their office.

I must say though that I'm speaking from the perspective of a non-specialist and will appreciate the opinion of a specialist if it is given. I've never been traditionally trained or perhaps I should say 'not yet', still looking to the future, if this is part of my path I will wholeheartedly embrace it, especially the opportunity to learn about herbs, plants, trees and various animals etc...our very own natural science!

Meda ase KwameD. Very informative response.

In regards to how one becomes an okomfo, I would say it depends on who you ask.  As Kwame says, it can happen in numerous ways.  

For the most part though, an obosom will select who they want to be their okomfo.  Usually, that person is someone related to the senior okomfo therefore keeping the tradition within the family making it a family affair.  If an okomfo has children, in  most cases, one of those children will be selected and begin training.   Also, when an senior okomfo becomes too old to continue the work,  someone within her/his family will be selected to train and continue the  work.  This is particularly common within the Tano abosom system.

There are cases where an obosom will not select a successor.  Unfortunately, because of the assault and attempted demise of traditional Kmtyw spirituality and culture, there is a lack of interest.  The result is abosom that fade with time...but never permanently!
 
Those who are either selected to be trained or volunteer  themselves to be trained usually have some type of connection to a spirit to begin with.  Regardless of how it comes about, the person must be trained.  Interestingly, they may not always be trained by another okomfo like the case of Nana Abass.  He was trained directly by the mmoetia.

Meda ase Okomfo11.
 
Who is Nana Abass?

A powerful okomfo of the mmoetia.  His "Black and White Powers Shrine" is located in the Asante region.   Read about him at:  http://www.nanaabass.com/ (http://www.nanaabass.com/)

This website has some good pictures
Wonders and Powers | Broken Atlas (http://www.brokenatlas.com/2009/08/03/wonders-and-powers/)

Blacktastic link! We are quite lucky to have alive traditions in Kmt. There are other Okomfo who have been chosen and trained directly by the mmoetia, like Nana Abosomakotere and others. . Nana Abass' story has been an enjoyable read for me, this is the first time I'm hearing of him. Meda ase!
 
Akua, had you not asked, the link would probably not have been given. :) Meda wo nso ase!

Kwame, have you met Nana Abosomakotere and been to his shrine?  I read the information on his website about the money rituals which causes me to be suspect of him....especially the one where a fowl is used.

You may be right, you know? I must admit that when I first heard of him I thought his experiences were extraordinary, having (as his website said) spent 8 years training with the nkwatia and using his gifts to help others. I tried to get in touch with him in the past via email but got no reply back so it's really too bad that I don't have first hand experience of interacting with him. As to whether or not he is a real person I suspect that he is, since there have been other articles and info about him on Ghanaweb and elsewhere. If he is for real but into money and shady rituals maybe his leaning is toward the darker side of experience? That is only a hint at a possibility, since I've got no data to work with other than what we can access about him from third party sources. Too bad, really. I didn't think of it this way in the past, so from now until I get more concrete info on him I will not forward his name as I have done in earlier posts here.

Nana Abass I have not met either but I like the info posted on his website. There are surely others like him, it is really fortunate for our spiritual tradition that the nkwatia still train individuals the way they did a long time ago. Since their lifespans are different from those of regular human beings, and since they are keepers of traditions, stories and lore, it is good that we can still learn from them and about them through those who work with them, even in these times.

Ebusua (Clan), there is a thread currently being developed [as of January 2011] relating to Akan cultural, language and spiritual traditions in West Kmt and in Suriname that has a lot of information which could easily have been under the "Akan Spiritual Systems" thread. For this reason, I thought it fitting to post a link to that thread here so that if you're interested you could check out the fascinating cultural-spiritual links between present day Akan in west Kmt and Suriname:

[Similarities between the culture and spirituality of Akan of West Kmt and their descendants in Suriname (click on "Hello")]

http://www.abibitumikasa.com/forums/introduce-your-Kmtyw-self-Kmtyw-family/43137-hello.html#post41709 (http://www.abibitumikasa.com/forums/introduce-your-Kmtyw-self-Kmtyw-family/43137-hello.html#post41709)

Ebusua, I would like to share the title of a book written by Kmtyw scholar Barbara Wallace (Columbia Uni) about the life and experiences of Nana Akomfohene Korantema Ayeboafo, whose remarkable journey starting in Philadelphia and taking her to none other than the great late Nana Okomfohene Akua Oparebea. This book entitled "Kmtyw Shamans and Ancient Shrines -- The Remarkable Life Journey of Nana Akomfohene Korantema Ayeboafo" is literally a biography of Nana Korantema's life experiences. For that reason it is very personal and one gets to learn a lot. It may be pricey for some but if you can afford it then I definitely recommend considering adding it to your library if you're interested in learning more about Akom. This is so far the closest account I've come across to the biography of an Okomfo. You can find out about the book at StarSpirit International Inc. (http://www.starspirit.com/aboutus.php) and by emailing the founder, Nana Korantema
                            Attached files  (https://www.abibitumi.com/wp-content/uploads/ppMigration/49692=2344-Kmtyw_shamans.jpg) (https://www.abibitumi.com/wp-content/uploads/ppMigration/49692=2344-Kmtyw_shamans.jpg)

Kwame thank you for all of this info i had herd of nana abas but i will now research deeper his story sounds very interesting

Meda ase, Nuzulu. You're welcome :D This last book is a good one if you're interested in Akan spirituality, the Okomfo goes into a lot of personal detail and it's written with an Kmtyw flavour! :peace: I will likely purchase one more book of hers at some point in the future.

Look for Akɔm ho Nkɔmmɔbɔ. It's written in Twi as a series of interviews with Nana Mframa transcribed by Prof Kofi Asare Opoku (author of West Kmtyw Traditional Religion).

A fantastic thread, I think one of the most important books ever written is "A Discourse on Akan Perpetual Calendar" by Osafo Osei and you can get it in the book section here. What's refreshing about the book is that the author Osafo Osei took the approach of modernizing our holy days to reflect our present circumstances. If we all took time on Awukudae to give food to the poor or donated money to a Black cause like this site that would be a powerful statement.

On the flip side, there are some aspects of the religion that just don't jive with me. For one is the belief in "small gods" these gods that are created can be abandoned if they do not fulfill the will of the people. If memory serves me correct In Dr Busia's book on Chieftaincy he highlights a god being abandoned in Wenchi. I cant fathom having a spiritual entity in my life that I can abandon. I could never abandon Nyame or Nananom Nsamanfo. I can't abandon the Holy days that honor them either. Abosoms like the river Tano can not be abandoned either. Furthermore after doing research on Okomfo Anokye it is said that he worshipped the Creator directly. However he created small gods and gave them to other priests but he himself did not serve those gods.

It is really good to see that this thread still inspires responses after it has been up for quite a while. Thanks for the book title you mentioned, I will check it out!
The existence of the deities is a reality...these work in hierarchies to maintain that which has been created, so they have a definite purpose. Akan traditional practice has always acknowledged Odomankoma Bɔrebɔre bo adeɛ.
As for Okomfo Anokye, aside from the knowledge he gained from his own natural abilities and from the folk at Awukugwa, there are indications that he travelled "up north" to learn from other Kmtyw groups. There are also indications that there is a connection between his 77 laws and those of the Gourmantche (who also have a Dogon lineage). We Akan call our Okomfos "Nana" while those of Gurma call their priests "Naba". Anyway, just some points of possible interest. A couple of years ago I compiled a list of feats associated with Okomfo Anokye (http://www.theakan.com/Okomfo_Anokye_greatest_Akan_shaman.html), perhaps you may find these to be of interest.

QuoteKwameD;76392 wrote: It is really good to see that this thread still inspires responses after it has been up for quite a while. Thanks for the book title you mentioned, I will check it out!
The existence of the deities is a reality...these work in hierarchies to maintain that which has been created, so they have a definite purpose. Akan traditional practice has always acknowledged Odomankoma Bɔrebɔre bo adeɛ.
As for Okomfo Anokye, aside from the knowledge he gained from his own natural abilities and from the folk at Awukugwa, there are indications that he travelled "up north" to learn from other Kmtyw groups. There are also indications that there is a connection between his 77 laws and those of the Gourmantche (who also have a Dogon lineage). We Akan call our Okomfos "Nana" while those of Gurma call their priests "Naba". Anyway, just some points of possible interest. A couple of years ago I compiled a list of feats associated with Okomfo Anokye (http://www.theakan.com/Okomfo_Anokye_greatest_Akan_shaman.html), perhaps you may find these to be of interest.

Thanks for the comment Bro Kwame,

I appreciate the link on Okomfo Anokye's greatest feats.  I've read and also own a copy of A.A. Antwi's mighty research on Okomfo Anokye and Asantehene Osei Tutu.  However, even A.A. Antwi acknowledges that Okomfo Anokye did not serve an Abosom.

My critique of the small "gods" is rooted in experience, I've seen family shaken up because of them and I've seen personal responsibility shunned because of it. Today there is a god for everything, and these gods are just as money hungry as the Pastors in many of our churches. Moreover, I was completely turned off by Kwaku Bonsam's interview on GTV where he did a magic trick of turning paper into money, honestly I've seen Penn and Teller do better tricks. Even with Okomfo Anokye, carving a board game with your bare hands is good but molding the soul of a nation (which he did) was even better.

Personally, life has been much more fruitful venerating the ancestor, standing in awe of nature, and receiving blessings directly from the Creator. I take all Akan Holydays seriously, I fast pray, meditate, give and receive.

Thanks!