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NANANOM FACES

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OBRONI NSAMANKOM NEWS

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Haitian Spices

Herbs

Cooking Herbs

Haitian Spices

Haitian Spices

By

Beth Asaff

Used in a variety of Caribbean dishes that are popular in the United States and in Haiti, Haitian spices are a must for any cook trying to emulate this cuisine. These unique spices are also important for medicinal purposes and preserving meats.

Where to Buy Haitian Spices

Whether you're interested in the healing properties of certain spices or want to add a dash of flavor to your next meal, you can find many Haitian spices right in your local grocery store. To ensure the quality and source of what you are buying, however, try purchasing from these sites:

The Spice House: The Spice House carries spices from all over the world, including Haiti. They also have a special section of spices used in Caribbean cooking.

The Chili Guy: The Chili Guy carries many of the peppers grown in Haiti, but also carries the hard to find Scotch Bonnet pepper.

Savory Spice Shop: The Savory Spice Shop carries spices from all over the world, including Haiti, which also includes Annatto seeds.

Fiesta Spices: Fiesta Spices sells a variety of spices found in Haiti, including whole comino seeds.

Haitian Spices Used in Cooking

There are many spices that the Haitians use in cooking. Many of the spices impart a unique flavor to the foods they are added to. From Jamaican jerk recipes to riz cole avec pois, these varied savory and spicy herbs are sure to please any palate.

Popular Spices

Some of the most popular and familiar spices include the following:

Allspice

Anise

Absinthe

Cayenne Pepper

Chili Pepper

Nutmeg

Scallion

Ginger

Cinnamon

Coriander Seeds

Sassafras

Bay Leaves

Marjoram Leaves

Thyme

Curry Powder

Garlic

Oregano

Basil

Cloves

Lesser Known Spices

Lesser known spices (that may be difficult to find in the United States) that are used for cooking include the following:

Scotch Bonnet

Annatto

Comino

Marinades and Rubs

Haitian spices used for cooking are often used in combination with other ingredients to produce great tasting marinades and rubs for meat. Mix the herbs together with other ingredients such as:

Black Pepper

Brown Sugar

Salt

Garlic Powder

Ground Cloves

Herbs as Preservatives

It is important to note that certain herbs have properties that can help to preserve meat before it is cooked. This would be helpful in countries like Haiti where the weather is always warm.

Peppers contain capsaicin, an antimicrobial

Ginger contains gingerol, an antimicrobial

Cinnamon contains eugenol, an antimicrobial and preservative

Garlic contains allicin and eugenol, both of which are antimicrobial

Cloves contain eugenol

Basil contains eugenol

Medicinal Spices

Haitian spices are grown for medicinal purposes as well. Many individuals who reside in Haiti treat themselves for minor ailments. There is only approximately one doctor for every 4,000 people in Haiti. Those who live there and treat people with herbs and Haitian spices are known as leaf healers. The following are just a few of the plants grown for medicinal purposes:

Aloe Vera: Use the leaves of the plant to treat cuts, burns and sunburn.

Catnip or catmint: Make a tea from the leaves of the plant, which has several uses including treating arthritis, digestive upsets and colic.

Cinnamon: Use the ground up bark to treat diarrhea and vomiting.

Eucalyptus: Make an extract from the leaves to treat coughs, the flu and joint pain.

Peppermint, spearmint, lemonmint and horsemint: Healers use these herbs to calm a queasy stomach and to aid in digestion.

Quassia or bitterroot: Use the bark of this tree to create a tonic that has several health properties, being an anti-fungal and anti-bacterial agent.

Red sage: Use this herb to thin the blood and also increase menstrual flow.

Sarsaparilla: Use the tea made from the sarsaparilla root to treat several skin ailments and arthritis.

Senna: Make a tea of the plant and to use as a laxative.

Thyme: Use this Haitian spice is in a tea to treat skin disorders or as a diuretic.

Verbena: Use this herb as a painkiller during child birth.

Disruption in Growth

Unfortunately, many herbs and spices that can be grown in Haiti have not been produced in a sufficient amount to be exported to other countries. Natural events have occurred that have devastated the agricultural areas of Haiti, which have not sufficiently recovered to begin production again.

Tropical Storms

Haiti is frequently the target of many tropical storms making landfall. Memorable storms have hit Haiti in 2004, 2005 and 2008, as well as the more recent Tropical Storm Isaac. Each of these storms has impacted the spice production. Flooding that occurs during the storms may damage the spice crops output.

Earthquake

The earthquake that shook Haiti in 2010 has also had an impact on the spice trade. Rebuilding is still continuing, which means fewer resources are available to cultivate and grow the spice crop. The spices are grown in smaller amounts on individual farms and primarily used by the locals.

Enjoy the Spice of Life

Haitian spices can lend a world of flavor to the food you eat, as well as a secondary resource for your medicine cabinet. While the spices direct from Haiti are in high demand, they are available for use in limited quantities. Try using some of these exotic and beneficial spices in your home and bring the spice of Haiti to your life.

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BONO TWI AKOM RELATED WORDS

Abono nne - Worshipping days and festivals which falls during the week (Tuesdays, Wednesdays, and Fridays, etc.) Abusua - An extended matrilineal family (traced through your mother and other women who share a common bloodline). There are eight of these matrilineal clans. Adae - A 42 day celebration evolving around a obosom, ancestors or suman. It is a day of rest for the ɔkɔmfoɔ or ɔbosomfoɔ. Adapaa - The day of preparation preceding the Adae. It is looked upon as a good day. Aduto - Any bad medicine used to injure someone. Afahyɔ - An annual yam festival usually celebrated after the yam harvest. It means half celebrated due to the fact that the top and bottom of the yam is cut to be sowed for the next year. Asafee - Three parallel marking done with clay mixed with water on the joints of ɔkɔmfoɔ and ɔbosomfoɔ after they bathe medicine or the water from the ɔbosom's river on Adae. Aseda - A ceremony of thanks given to a obosom for the help received. Asuo Yaa - A name given to the spirit of a pot filled with items used for divination by female ɔkɔmfoɔ. Atanɔ - A generic name for all the abosom that emerged out of the Tanɔ River differentiating them from ɔbosommerafoɔ. Bo mpae ye - The act of pouring of libation. Da bone - A bad or unlucky day in the sense that it is prohibited for these very close to the shrine to work or travel on the Adae. Doso - A raffia skirt worn by ɔkɔmfoɔ or ɔbosomfoɔ during ɔkɔm. Donkɔ - A name for a slave. This name is used to trick the spirit of a child who comes and goes. When the mother have a miscarriage and she wants the child to stay. Dufa - Herbal medicine with added ingredients pounded and made into hard rectangle or round shape objects and applied by rubbing on stone. Used for treating varied ailments and as a protection against witchcraft. Dunsini - An individual who is very knowledgeable in treating disease and different types of ailments with the usage of plants and nsuman. Etɔ - Mashed yam formed in the shape of dumpling or balls and fed to the abosom on Adae. Kra - The spark of life, the vital source of life in creation that animates from obosom, and correspond to the days of the week. Kwabena - An Adae that falls on Tuesday every 42 days, also the name of a male child born on Tuesday. Mogya - Blood in the sense of defining ones ancestry through the line of the matrilineal family. Mmoatia - Dwarf like spirit creatures that live in the forest with great knowledge of herbs and medicine. They act as assistants and messengers of abosom. Mpɛsɛmpɛsɛ - Locked hair worn by a training ɔkɔmfoɔ or ɔbosomfoɔ. ɔkomfoɔ and ɔbosomfoɔ for Ntoa abosom wears them. Nana - Name given to obosom, abosom, ancestors or an elder such as a grandparent as a sign of respect. The name is also used for Chiefs and priests or anyone believed to be an ancestor who has reincarnated. Ntoa - A family of nsumabrafoƆ that possess. They are normally found in the bush and are covered with cloth or skin. Nton - A spiritual patrilineal aspect of man that is passed on through the sperm and is the transmitter of the sunsum. There are twelve groups each under the auspices of an Ɔbosom. Ɔbayifoɔ - Witch. Only women are called by this name. Ɔbosom - Name for the abosom who are the children of Onyame. They are mostly associated with a River, or an element of nature. They are a family and are classified according to their functions. Ɔbosomfoɔ - is a hereditary healer who can possess the family matrilineal ɔbosom only by having the shrine place upon the head in order to divine. The Ɔbɔsomfoɔ is sedentary, male chosen by the family to perform all functions associated with the Ɔbosom. The Ɔbosomfoɔ who came first is the senior to all akɔmfoɔ associated with the family, and takes on the responsibility of being the spiritual head. Take note all the that applies to the Ɔkɔmfɔ can be stated for the Ɔbosomfoɔ and only deviates when it comes to possession. Ɔkɔm - A celebration of singing, drumming and possession of the obosom and takes place on an Adae, see ɔkomfoɔ Ɔkɔmfoɔ - a challenging word to translate into English. The word refer to one who practices ɔkɔm, which is the pathway to Onyame and can be male or female. Ɔkɔm has several connotations which has to do with the ability to penetrate or enter into the spiritual realm in order to communicate with his or her ɔbosom. Another meaning for ɔkɔm is hunger, referring to the ɔkomfɔ who must go without food for long period of time as in doing shrine work or when the ɔbosom possesses him or her. Most of the other meaning indicates the service of the]bosom in performing the necessary skills in divination, conducting rituals, healing, singing, dancing, knowledge of shrine protocols, taboos, and their ability to know and see hidden things. Most important and point of distinction is the ɔkomfɔ is junior to the ɔbosomfɔ does not have to have the shrine place on the head for possession and therefore can possess his or her ɔbosom anywhere, anytime. Ɔbosommerafoɔ - are a Ɔbosom that functions like Ɔbrafɔ. Ɔbrafɔ comes from the words bra which means to bring or to come and fɔ a root for person, and mmra; the law. They are members of a court who punish evil doers who violates the law. Odomankoma - The Creator, the one alone who gives you grace. Onyame - The Supreme One, when you receive its presence within you are satisfied. Onyankopon Kwame - The One alone who is great is called Kwame. Suman - A minor spirit that derives their powers from Ɔbosom or from the plants and objects they are made from. Sumambrafoɔ - A minor spirit that catches and punish witches and offenders of the laws and customs. Sunsum - The personality, character and talents of a person that is passed on from the father to child. It manifests itself in the dream world and can experience. Yawa - The brass pan that houses an Ɔbosom whereby it may be invoked. It is commonly called a Ɔbosom's eating table (didi pono). Yi mmusuo - Any type of sacrifices done at shrine to ward-off misfortune or sickness or pull things for prosperity.

AND PROVERBS

African proverbs are one of the historical documentation of African history and the community philosophy, values, ethics, culture, arts and heritage. The African using a proverb, a sort of condensed language resembling metaphor, imagery and ironic statements, projects an image of an enlightened individual. By observing the environment keenly, the ancient African were able to make connections to nature through their religious beliefs and to show the sacredness of nature in the choice of words( language).

PROVERBS   Given to Nana Kwaku Sakyi by Nana Kofi Effa.

Kakra kakra, akoko be nom nsu. Little by little a chicken drinks water.

Akoko nto baa dwom. A chicken does not lay eggs in the market place.

Wo suro atekye, wo fura ne ntoma. If you fear mud, you will wear its cloth.

Nifa horo benkum, benkum horo nifa. Right hand washes the left, left hand washes the right.

Abofra bo nwa, na ommo akyekyere. A child can break a snail, but not able to break tortoise.

Adru kum adru, dade twa dade. Medicine kill medicine, knife cuts knife.

AND THE VOICES IN THE SACRED DRUMS

Asuo atware kwan, Okwan atware asuo yi; Opanyin ne hwane? Ye bo kwan ko to asuo yi? Asuo yi firi tete, Asuo yi firi Odomankoma. Oboo dee. Kronkron Tano, Birifia Tano. Wo ko baabi a, bra, Na ye hwe wo kwan. The stream crosses the path, The path crosses the stream. Which of them is the elder? Did we not cut a path to go and meet this stream? The stream had its origin long, long ago, The stream had its origin in the Creator. He created things, Pure, Pure Tano. Birifia Tano. If you have gone elsewhere, come, And we shall seek a path for you. CREDIT: KOMPAN ADEPA -USA

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FESTIVALS AND CELEBRATIONS- THE BONO OF GHANA

Afahye: The Afahye or what is commonly called yam festival is an annual festival or celebration of thanksgiving, purification and blessings surrounding a family or a state ɔbosom. For the past year the ɔbosom has been working diligently, giving advice, helping people, maintaining balance, harmony in the family and community. The Afahye also provides a time of rest for the ɔbosom and signals the end of one year and the beginning of another year. The day which I celebrate my Afahye called Kwabena. Other abosom may celebrate their yam festival on different days. The demand to get work to provide for the family and the pursuit of career may take us far away from the family and ɔbosom the Afahye is the time when family, friends, patrons, and those whom the obosom helped come back to give thanks, appreciation and reestablish ties and connections.

The word Afahye is a compound word Afa which means half and Hye to celebrate. Why do we call it literally half celebration? It all has to do with agriculture and how the yam is consumed and planted. After the yam is harvested and ready for consumption it is not eaten whole but cut into three parts. The middle is use for human consumption, feeding the ɔbosom, Odomankoma, and the Nsamanfo. The other two ends are called the seed and what is used for planting the new yam crop. We do not eat the seeds which are used for planting. This ensures the next food cycle and provides food security for the future. When planting a crop of yam we purify ourselves before we go to the farm so that we get the blessings from the ɔbosom, Odomankoma, and the nsamanfo. This is to make sure we get enough rain and sunshine to grow the yams properly so that we may have a good harvest the next year. Why do we use the yam instead of any other crop? We were taught how to use this food in ancient times by the Atanɔ ɔbosom and the Afahye is a remembrance of the important occasion.

It is at this time that we purify the obosom, the ɔbosomfoɔ, ɔkomfo, okyeame, family members, shrine members asking the obosom to bless us all. Six weeks prior to the set date of the yam festival, yam introduction was done signifying that the ɔbosom will eat new yam on that appointed day. The yam was presented to the ɔbosom, dirt from the yam is placed on the shrine, the head of the ɔbosomfoɔ, ɔkomfoɔ, okyeame, family members, and shrine members to notify the ɔbosom that the ɔbosomfoɔ and company will taboo the yams, will not eat, touch or have it in the home until after the ɔbosom eats the new yam.

» CLICK HERE to view Afahye photos

Apoɔ: The Apoɔ celebration which last about thirteen days is particular and unique among the Bono people of Takyiman. The word is said to originate from the root poɔ to reject the thing concealed that has brought pain or suffering to the sunsum. According to E. V. Asihene the Apoɔ ..."originated at Bono-Manso, the then capital of the Bono kingdom long before 1740 after a war." He goes on to say: "their gods in ancient times advised the narration of grievances in public as a way to settle disputes." In Takyiman the Apoɔ like the Afahye (Yam festival) attracts many Bono nationalist and compatriot who has travelled far and wide. The seasonal celebration of the Apoɔ begins at the end of the harvest period around March or April before the vernal equinox. The celebration is a national one involving the Takyiman state surrounding Ta Mensa (the state obosom) who is the pivotal and focal point of the celebration, the Takyimanhene by no means plays an insignificant role. He and chiefs, queen mother, akyeame all participates in mock wrestling fight with past rival to bring about amicability. The appeasement of the ancestral spirits, asking for their blessings, fertility of future crops, the feeding of metal obosom Tunsun Kofi to open the way for all, and the running the street with Amoa a great obosom to clear all traps and cobweb that may have been set to snare the powers that be, this ritual is called Nnunsin-tuo. The participants dressed in all types of anthropomorphic costumes with festive drumming and singing disguising themselves to fool and eradicate chaos from their town.

BRAGORO

In most indeigenous societies rites of passage is an essential part to mark and celebrate various stages of life. In Akan culture the different types of rites are: birth, puberty, marriage, childbirth, and death. Various rituals and other expressions of culture and spirituality are incorporated that includes the family and community.

Bragorɔ - Female/Puberty Rites of Passage

Bra – to come / menses gorɔ - to celebrate / play / have fun / play a game

Purpose To prepare young ladies for the roles and responsibilities of womanhood from an Akan perspective.  In Akan culture (and most indigenous cultures) each member of society has a role that helps keep balance and order.  The roles of women, men, elders and children create the foundation of our families, communities and nation.  The women are the first teachers of the children, and through this transmission of knowledge it shapes our future and the communities we live in.  It is also important that we live with a sense of purpose and fulfill our destinies.  We must always do our best to make our mark on society, leave a legacy, and make our communities (and the world) a better place than how we found it.

Some Requirements to Participate in the Bragorɔ

The Bragorɔ candidate must have seen her first menses.

The Bragorɔ candidate and their sponsor (i.e.  parents, grand parents, or member of the immediate family) must be interviewed to determine if the sponsor is willing to ensure that the candidate will adhere to the rules and conduct of the Bragorɔ Rites of Passage.

The Bragorɔ candidate and her sponsor must adhere to and respect the protocols of Akan-Bono culture.

As Akan-Bono culture is primarily matrilineal, the Mother of the Bragorɔ candidate must be of African descent.  We welcome people of various cultures to pay their respects according to Akan-Bono culture, however we will help them learn about engaging in a similar process from their ancestral lineage.

This process will begin in January of the current calendar year where new participants can join.   The cut-off date for new participants is March 1st.  The entire process will take 3 years to complete.

The Bragorɔ candidate and her sponsor must be committed to completing the entire 3 year process.

The Bragorɔ candidate must not have engaged in sexual activities and must not enter into such activities for the entire 3 year process.  It is an honor and brings pride to the family of the Bragorɔ candidate when she maintains her virginity during the entire 3 year process.  As such the candidate will receive accolades and gifts for completing the Bragorɔ process.

Cultural Education Curriculum Summary (includes but not limited to):

Mogya and Abusua (matrilineal lineage)

Nton and sunsum (patrilineal lineage)

Some of the activities include (but not limited to):

Sewing

Cooking

Learning to grow food

Family tree, family history research, getting stories and other wisdom from family elders

Learning a skill or trade that is not dependent upon a computer (i.e. sewing, jewelry making, pottery, art, learning to play a musical instrument, etc.)

Fields trips to various places that will support the cultural education curriculum.

COURTESY OF KOMPAN ADEPA

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THE HISTORY OF THE BONO

The talking drums says: Kwaku Effah-Gyamfi. African Occasional Papers No. 2 Bono Manso: An Archeological Investigation Into Early Akan Urbanism pg.9 "Bono kyempim duoduaka Domankoma boɔ adee, aboɔ deeben? Oboɔ Takyiman Takyiman firi hen ni? Takyiman firi tete Takyiman kan, kan, kan." Thousands of pioneers settlers who were settled anyhow; When the Creator created things, what did he create first? He created Takyiman Where did Takyiman originate from? Takyiman is ancient Takyiman. the very, very, first.

The Bono are an ethnic group of Takyiman who are Twi speaking people of the Akan group in Ghana, West Africa. The Bono territory is geographically situated between the savanna and forest environment which makes it a prime central location for trade. Their oral history speaks to a people that moved or migrated from place to place until they found a suitable place to build their empire.  The word Bono means first born, the one created first. Their oral history informs us that the earliest ancestors emerged from a hole in the ground.

The Mossi people began to emerge as a ruling aristocracy, which eventually led to a brutal war which they lost and was forced to migrate further southward.  Led by one Nana Asaman they crossed the Volta River and settled in a wooded area near a cave which they called Amowi at Pinihi near Nkoransa area, some thirty miles from present day Takyiman. Due to an earthquake they were force to flee Amowi.  From there they proceeded to an area which they called Yefri and built their first town.  In due course they designated a town Bono Manso as their capital of the Bono nation. Manso was taken as the head or seat of the Bono nation where the King dwelled and was reputedly to inhabit 177 streets while Takyiman, Nyafoman other capitals were indicated to only have 77 streets. The Bono people began to settle in familiar group with a leader.  As the the people began to grow in numbers they eventually dispersed forming their own towns and villages, some settlements were named after abosom that occupied that land.  Later on other migrations were due to wars and family incompatibility.

With the discovery of gold at Prabom across the river Tain, the Bono rulers promoted and used their new found wealth as currency in the markets of the Mali and Songhai empires. This induced them to develop scales and gold weights for measuring gold dust, and household utensils, etc. The Bono were known for their weaving, brass casting and alike. A trading center at Bono Manso called Dwaribrem traded goods and kola for other items.

The Bono Empire maintained a great level of stability and political power. They had very few wars and it lasted from 1st millennium A.D. till 1722/23 before its destruction by the Asante confederacy.  After the destruction of Bono Manso by the Asante they finally settled in present day Takyiman.   The Bono people of Takyiman distinguishes themselves from other Akan groups in a number of ways.

Language - Bono Twi is a distinctive Akan dialect characterized by different tonal patterns from Asante, Fante or Akuapen Twi and other Akan groups.

COURTESY OF KOMPAN ADEPA

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THE ABOSOM

The children of Onyame are called abosom (obosom sing.).  This word is subjected to different conflicting interpretations with no definite satisfactory resolution. The problem arises with the different interpretations given by Europeans and African scholars. The Europeans maintain that the word bosom is derived from two words, one bo which means stone and the other som which means to serve or worship.  Africans scholars take exception to this due to the fact that in the past Europeans trivialized their spiritual practices as pagan idolatry and interpret their religion as stone worshipers.  On the other hand African scholars maintained that the words bo meant to create, something precious, and som was as stated above to serve or worship. When specific abosom, and places names are broken down, like Bɔɔ Yaw, Oboɔ Kwasi, or Oboɔkyerewa and  Tanɔ oboase  and Boyem we see that in all these name references to something associated with stones. I contend that this reference has a dual if not multilevel meanings at the same timesince stone is a symbol of permanency, something that will last forever.  The ancient Egyptians believe in a benben stone that rose up from the abyss at the beginning of creation their pyramid represents this stone on earth, mainly the capstone. The abosom like Asuobonten sat on a stone which was taken from the Tanɔ river. Ɔboɔkyerewa was found sitting on a stone, Ta kora is known as the obosom who resided in a rock.  All these stone relics are something sacred, but they themselves are not the obosom. The Akan know stones are not abosom but serves as a domain for calling, feeding, and pouring libations to the abosom. Ɔbosommerafoɔ are a obosom that functions like ɔbrafɔ. Ɔbrafɔ comes from the words bra which means to bring or to come and fƆ a root for person. They are members of a court who punish evil doers who violates the law. In serious court matters oaths were taken by calling the name of obosommerafoɔ. Rattray gave an example in his work Ashante laws and constitution. Fre abosom asumasi ne asumasi di nse se asem a ye be bias wo nokware na wo be ka (call upon the abosom so and so and so and so and swear that you will speak the truth about matters concerning which we shall ask you) the subject replies in kind saying Abosom asumasi ne asumasi. Then the ɔkyeame call upon the abosom...Abosom asumasi ne asumasi, akoa i na obedi adanse, se die onim wanka, na otwa m' nkontompo, ya nwonku no (abosom so and so, this subject will bear witness; if he does not speak that which he knows, or if he tells lies, then you must kill him)

CREDIT: KOMPAN ADEPA

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AKOM BEYOND GHANA- SHRINE STRUCTURE-KOMPA ADEPA

KWABENA BENA - A family obosom from the Tanɔ River.

Ɔbosomfoɔ and Ɔkɔmfɔ - A matrilineal priest who is chosen by the family or family god to service. Ɔbosomfɔ is senior to the ɔkomfoɔ and can only possess the ɔbosom when the yawa is placed on his head. When the ɔbosom does not have to be carried in order to be possessed, this person is called ɔkomfoɔ. Ɔkomfoɔ can be male or female, and can possess the god any time or place.

Abusua Panyin - Family elder who is always consulted before any major decision is made, this person can be either male or female and speaks on the behalf of everyone. Functions as custodian of the obosom and acts as coordinator between Chiefs and the ɔbosomfoɔ.

Ɔkyeame - The mediator between the public and priest or obosom. The ɔkyeame knows all the rules, protocols, taboos and regulations of the shrine. Is always present when any activity surrounds the shrine and is versed in the language of the obosom. The ɔkyeame is normally in the service of one ɔkɔmfɔ but can be employed by other priests. Some abosom act as ɔkyeame for others.

Ɔbaa Panyin - Elder female who is consulted to settle disputes. The Ɔbaa Panyin assists the Soɔdofo, feeds the ancestors, conducts soul purifications and nominates candidate for Queenmother.

Ɔbrafoɔ - A person who acts like a policeman maintaining law and order, paving the way for the ɔbosomfoɔ and obosom. He sings appellations to stimulate and motivate the obosom. When a obosom acts as such he is called Obosommerafoɔ punishing offenders and witches.

Sanahene - Chief treasurer

Asokwahene/Kyerema - Chief drummer who understands and supervises all ɔkɔm drummers.

Soɔdofoɔ - Supervises the feeding of the ancestors and soul purifications. The ɔbaa Panyin can assist the soɔdofoɔ. The lead cook for the obosom and supervisor of all cooking associated with rituals.

Dwontofoɔ - Lead singer and supervisor for all singers around the shrine.

Ahenkwa - Chief servant or helper for the obosom can assist putting the obosom on the head of the priest.

Pigahene - Chief person responsible for putting the obosom on the head and putting medicines and nsuman on the priest. Carries all umbrellas, drums etc.

Sumankwa - This person in a limited capacity takes the role of the priest when feeding nsuman that eats the taboos of the priest.

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AKOM BEYOND GHANA- KOMPAN ADEPA- USA

KƆmpan Adepa is not a religion as such but an ancient ancestral spiritual pathway to Onyame that pre-dates recorded history. Kɔmpan Adepa existed since beginning of time and has its origins in ƆDOMANKOMA, who created things.  What did ƆDOMANKOMA create?  ƆDOMANKOMA created Kɔmpan Adepa. Therefore KƆmpan Adepa is the original practice for all of us here and elsewhere from the moment of creation and must be reflected and integrated in our lifestyles.  The principles of KƆmpan Adepa are consistent with all ancient ancestral African traditions, and are referred to by many names.

In 1994 desiring to know what the Bono people called their spiritual practice Nana Sakyi consulted with his father and teacher, Nana Kofi Donkɔ and asked him "what do we call our spiritual practice"? He was told it is called Kɔmpan Adepa. Nana Kofi Donkɔ went on to say Kɔmpan Adepa was taught to the Bono people by their Atanɔ abosom. The word Kom, refers to hunger or thirst, but in a spiritual sense it is hunger or thirst for Onyame. This state of hunger or thirst is what is felt by ɔbosomfo and ɔkomfo whose profession requires that they abstain from physical gratification in order that the ɔbosom may display wonders, such as to communicate, foretell, dance, sing and perform the necessary rituals. Kom also has another meaning this is what the ɔbosom does, it enters, mount, penetrate, get into the ɔbosomfoɔ/ ɔkɔmfɔ which basically is possession.  To put it simply Kom is a path (okwan) that leads you to Onyame through the Ɔbosom. The next word Pan comes from Panyin, which means to be ripen, mature, or seasoned, this is how the elders are viewed. Ade refers to things, doings or happenings.  Pa simply means good.

Then again in 1998 he spoke to Nana Kofi Donkɔ's senior classmate Nana Kofi Kyereme, Ta Kwasi obosomfɔ, the obosom Ta Kwasi is ɔkyeame to Ta Mensa. Nana Donkɔ and Nana Kofi Kyereme were both trained by the then Ta Mensa ɔbosomfo. Nana Kyereme offered another possible meaning behind Kompa  Adepa, he said it was also the name an olden weaved cloth that was passed down from generation to generation and no matter how much it is worn or washed it will never wear out or fall apart.

These concepts reflect the attitude and commitment of the ancestors to Kɔmpan Adepa. Those desiring to learn and live by KƆmpan Adepa must practice Sankofa (to return and claim their heritage).   Kɔmpan Adepa is dedicated to preserving and living the highest ideal of Bono culture as it was passed down to Nana Sakyi by his beloved teachers, Nana Kofi Effa, Nana Kofi Donkɔ, Nana Adwoa Akumsa and advisor Nana Kofi Kyereme. He is again eternally grateful to his brother and ɔkyeame Kofi Sakyi for his valuable time spent being his communicator and interpreter. Kɔmpan Adepa serves to unite and educate those of African descent who were torn apart from their ancient ancestral lineage both here in the Americas, abroad, and in Ghana. It is also dedicated to promoting and maintaining the shrines so that it may not fall into disrepair and neglect, because they serve as a link between the Bono people of Takyiman, Ghana and those abroad thirsty and hungry for living and practicing ancient traditions.

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AKOM BEYOND GHANA- NANA KWAKU SAKYI

NANA KWAKU SAKYI

In 1985  Nana Sakyi's former wife Osunyoyin Alake having difficulties with her pregnancy suggested we go to Tigare Okomfo Nana Kwabena Brown of the Temple of Nyame for help. Eventually we both began learning more about Akan spirituality from Nana Kwabena Brown.

In 1987 Nana Kwaku Sakyi began to experience headaches, the result of the presence of an obosom around him and at the same time an unusual incident happened to his family. Speaking to his friend and martial arts student Nana Ama Oparebea Bekoe about the event she suggested he get divination from her teacher Nana Nsiah a Larteh okomfo. Nana Nsiah divined and said something big is coming and you should prepare for it and suggested that he perform a seven days ritual to clear the way. After Nana did the rituals. Nana Oparebea Bekoe invited him to her first adae as a newly graduated okomfo. As it was getting late and he was about to leave arrived Nana Botwe who possessed her obosom invited Nana to dance which led to him possessing his obosom.

Later on Nana Sakyi and his former wife Osunyoyin Alake shared a house with Nana Akosua Nsiah who invited the head of the Larteh shrine at that time Okomfohema Nana Akua Oparebeah to the U.S. Nana Oparebeah initiated Nana Sakyi into the Larteh shrine and left him in the charge and guidance of Nana Akosua Nsiah. The obosom that possessed on Nana Sakyi was an ancient Bono obosom from the Tanɔ River in Takyiman, Ghana and would eventually reveal himself little by little to Nana Sakyi during his training. After two years of training, the obosom came to Nana in a dream and showed him his river, his town and instructed him to go there for training. Nana Sakyi had two dreams that were instrumental in persuading him to make the decision to go to Ghana and train. In the first dream, Nana saw himself climbing up to a level, which looked like a room in another dimension. As he was pulling himself up he noticed there was a very dark muscular figure dressed in dark colors sitting against what looked not so much like a wall but atmosphere. The whole room or dimension was so airy and atmospherically filled with white light that Nana could not distinguish up from down. This imposing figure sat there with arms folded on his knees and head resting on his folded arms so that his face was hidden from view. In his right hand he held a cutlass. As Nana continued to pull himself up he gasped as he saw himself in the presence of a compelling site of a obosom. The second dream also showed the obosom’s river. Nana saw himself flying like a bird with arms outstretched over a river that meandered. He knew that the river represented his obosom. The river seems to traverse great distances and was pure, clear and peaceful. He saw tall trees reaching up to the sky. In these trees he noticed women dressed in white with head wraps tending to their children. The river would bend and straighten, flowing endlessly.

During this time a long distance away in Takyiman, Ghana, West Africa Nana Kofi Effa’s abosom foretold that a stranger would come from far away to be trained.

In 1989, guided by his intuition Nana embarked on his life’s journey. Not knowing where to go, Nana sought the advice from his dear friend and mentor Nana Kwabena Brown. Nana Brown gave him a promotional flyer of the acclaimed documentary "Bono Medicine" featuring a witch catching okomfo Nana Kofi Effa, Asuobonten Obosomfoo Nana Kofi Donkɔ, (who both would became his teachers), and Afra Obosomfoo, Nana Kofi Owusu . He saw on this flyer these akomfo were from a town in Ghana called Takyiman.

Nana needed addresses to go along with these names, so he consulted the advice from the Ghanaian Embassy. He was asked a very important question that forever would change his life. Which Takyiman are you referring to, Old Takyiman, or New Takyiman? Nana pondered and thought to himself, what he experienced had to be old, so he said Old Takyiman, the man said he has only one address and it is of the only secondary school in that town. Nana wrote three letters to the names mentioned on the flyer, only Nana Kofi Effah responded and invited him to come and train.

Invited by Nana Kofi Effah, Nana Sakyi travelled to Takyiman. Nana Effa greeted and welcomed him then took him to greet his god Asuotipa. Nana Effa poured libation then gave Nana Sakyi alcohol to pour libation to welcome his obosom and waited for it to come and greet. Nana Sakyi soon possessed his obosom. After they were finished Nana Effa took him to greet his family elders his father Nana Donkɔ (Asuobonten obosomfoɔ), his mother Akua Monofie, his aunts and Nana Donkɔ's sisters Nana Adwoa Akumsa (Akumsa okomfo), Nana Asuobonten and others. The family heads met and decided that since Nana Sakyi came a great distance to train without any family representation something had to be done. Normally the one to be trained is accompanied by the family head who is the spokesperson and negotiator of the training. They understood that Nana Sakyi was not familiar with their protocol and culture and it was decided that Nana Kofi Donkɔ (father to Nana Effa) would adopt Nana Sakyi as one of his sons and give him his family name, Sakyi.

Nana Sakyi was the first ever to go to Takyiman be initiated, graduated as a Kumkuma Bono obosomfo/okomfo, and brings back a Tanɔ obosom in a yawa/brass pan.

Culture, gratitude and accurate historical record demand that Nana’s interpreter and Okyeame, Kofi Sakyi (son of Nana Kofi Donkɔ) be mentioned for his indispensable service and role as a communicator between Nana and his teachers during his training.

Nana Kwaku Sakyi’s teachers were Nana Kofi Effa (Asuotipa Okomfo); Nana Kofi Sakyi, popularly known as Nana Kofi Donkɔ (Asuobonten Obosomfoɔ); and Nana Adwoa Akumsa (Akumsa Okomfo and elder sister of Nana Kofi Donkɔ.

CREDIT: KOMPAN ADEPA

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CLASSIFICATION OF INDIGENOUS HEALERS

CLASSIFICATION OF INDIGENOUS HEALERS

ƆkɔmfoƆ (s.) akɔfoɔ (pl.): a challenging word to translate into English.  The word refer to one who practices Ɔkɔm, which is the pathway to Onyame and can be male or female. ɔkɔm has several connotations which has to do with the ability to penetrate or enter into the spiritual realm in order to communicate with his or her ɔbosom. 

 Another meaning for ɔkɔm is hunger, referring to the Ɔkomfo who must go without food for long period of time as in doing shrine work or when the ɔbosom possesses him or her.  Most of the other meaning indicates the skills of the akɔfoɔ in performing the necessary skills in divination, conducting rituals, healing, singing, dancing, knowledge of shrine protocols, taboos, and their ability to know and see hidden things. 

THE HIERARCHY IN THE TRADITION

 Most important and point of distinction is the ɔkomfɔ is junior to the ɔbosomfɔ does not have to have the shrine place on the head for possession and therefore can possess his or her ɔbosom anywhere, anytime.

Ɔbosomfɔ (s.) abosomfɔ (pl.): is a hereditary healer who can possess the family matrilineal ɔbosom only by having the shrine place upon the head in order to divine. The ɔbosomfoɔ is sedentary, male chosen by the family to perform all functions associated with the ɔbosom. The ɔbosomfoɔ who came first is the senior to all akɔmfoɔ associated with the family, and takes on the responsibility of being the spiritual head. Take note all the that applies to the ɔkɔmfɔ can be stated for the ɔbosomfoɔ and only deviates when it comes to possession.

The Rules of Conducnt for Ɔbosomfoɔ / Ɔkɔmfoɔ (abridged version)

ƆkƆm is created by Odomakoma and all things associated with it is good

Ɔbosomfoɔ / ɔkɔmfoɔ serves the abosom for the good of the family and community

Obeys all the will and taboos of the abosom

Never uses the abosom to harm others

Never marries another Ɔkɔmfoɔ

Is always very respectful

Never lies or try deceive others for personal gain

Never keeps ill thoughts or feelings in the heart

Never does ɔkɔm solely for money

No one is allowed to walk behind the back of an ɔbosomfoɔ / ɔkɔmfoɔ while he or she is eating

Taboos seeing specific images and hearing specific words and sounds while eating

Odunsini (s.) nnunsifɔ(pl.): are traditional healers who work with herbs, roots, and different parts of plants. They are not ɔkɔmfoɔ healers for the do not possess, but may work with nsuman. When all the trees were given names the odum tree asked all the others to add its name to theirs, but this they would not agree to. Later on, however, as the trees found themselves cut down for firewood, building, etc., etc., while the odum still stood untouched and even reverenced, it seems that they, when too late, took its name, i.e. dunsin = odum, the odum tree, and sin = a piece or fragment.

CREDIT: KOMPAN ADEPA

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African muti used to help South Africa at WCupPosted by Traditional Healers Organization on 22 Jun 2010/ Comments: (0)By MIA SNYMAN (AP)JOHANNESBURG — With vuvuzelas so far failing to give a winning boost to South Africa at the World Cup, some locals are looking for other ways to help the national team.In an effort to help Bafana Bafana make good on their slim chance of advancing past the opening round of the tournament — the first to be played on the African continent — people are burning, brewing and smoking. They are practitioners of muti, or traditional medicine.Traditionalists believe a mixture of herbs, plants and animal parts, such as vulture brains and aloe, can be used to change luck, heal sickness or enhance performance. "Muti works," said Miriam Lethaba, a 62-year-old domestic worker from Ratanda, a township west of Johannesburg. "It can make Bafana strong." South Africa's national team lost to Uruguay last week and needs to beat France on Tuesday to have any chance of reaching the tournament's knockout phase. If it fails to advance, South Africa would become the first host team to be eliminated from the tournament in the first round.______________________________________________________________________ FILE - Traditional healers conduct a cleansing ceremony in Soweto, South Africa,  Wednesday, June 16, 2010. With the vuvuzelas so far falling short of providing a winning boost to South Africa at the World Cup, some locals are turning to other, far more imaginative means of help.  In order to increase Bafana Bafana's chances of making it through the first round of the tournament, the first to be played on the African continent, people are burning, brewing and smoking some strange things.   (AP Photo/Denis Farrell)_______________________________________________________________________ In order to avoid that embarrassment, traditional healers — called sangomas — are doing their best to give the team an edge, convinced that burning muti at soccer matches can change the team's luck."I believe that muti can improve Bafana's performance," said Abel Zwane, a 50-year-old merchant who sells traditional medicine in Heidelberg, outside Johannesburg. Jaco Lushaba, a 40-year-old traditional Zulu dancer from Ratanda, said he also has faith in the power of muti, but thinks he may have previously been a victim of someone else's burning concoction."I once lost in a competition where the smell of muti was everywhere," Lushaba said. "It made me confused and I could not perform at my best." Muti developed among the indigenous people of Africa over centuries. The name comes from the Zulu word for tree. Some traditionalists burn or brew muti to ensure good fortune and others use it to predict forthcoming events. "People go to sangomas to make muti for good luck and to see into the future," said Ibrahim Hoosen, a 66-year-old Heidelberg man who owns a muti shop. Sangomas are found in the Zulu, Xhosa, Swazi and Ndebele cultures of southern Africa.Some white South Africans, like Ben van der Merwe, have studied with sangomas and also make muti.Van der Merwe, however, isn't convinced that his potions would be of any use to the national soccer team._______________________________________________________________________ FILE - A traditional healer spits a medicinal liquid to please ancestors as they perform a cleansing ceremony in Soweto, South Africa,  Wednesday, June 16, 2010. With the vuvuzelas so far falling short of providing a winning boost to South Africa at the World Cup, some locals are turning to other, far more imaginative means of help.  In order to increase Bafana Bafana's chances of making it through the first round of the tournament, the first to be played on the African continent, people are burning, brewing and smoking some strange things. (AP Photo/Denis Farrell)_______________________________________________________________________ "The only sport-related muti treatment that I know of is called 'flesh builders,' but I have not heard of anyone who uses muti to influence Bafana's performance," said Van der Merwe, an Afrikaner from Heidelberg. Indeed, muti treatments are well outside the mainstream, both in terms of medical practice and religious practice in a nation that is about 80 percent Christian. At its extreme, muti has been associated with killings for the use of human organs in its rituals, but that has not been associated with the World Cup. "These practices are more spiritual than scientific, therefore we cannot justify its active ingredients and we cannot comment on the effectiveness of its methods as our members specialize in conventional methods," said Dr. Norman Mabasa, the chair of the South African Medical Association. "But we understand that people have the freedom of belief." Angunsto Honwano, a 22-year-old street vendor from Balfour, south of Johannesburg, is among those skeptical about muti's ability to help Bafana Bafana. "Muti works for good luck," Honwano said. "But for Bafana, they will have to play hard to get through the first round." Lushaba said the players just have to have faith."The problem is that there are many different cultures in the Bafana team and I don't think that they all believe in the power of muti," Lushaba said. "The only way muti can work for Bafana Bafana is if every member of the team believes that it can work. "Muti is about believing. If you do not truly believe that it can work, then it won't."Copyright © 2010 The Associated Press. All rights reserved. _______________________________________________________________________ FILE - A child huddles round a fire from the biting cold in Soweto, South Africa, Wednesday, June 16, 2010. With the vuvuzelas so far falling short of providing a winning boost to South Africa at the World Cup, some locals are turning to other, far more imaginative means of help. In order to increase Bafana Bafana's chances of making it through the first round of the tournament, the first to be played on the African continent, people are burning, brewing and smoking some strange things. (AP Photo/Denis Farrell) _______________________________________________________________________Email ThisBlogThis!Share to TwitterShare to FacebookShare to PinterestSouth African muti culture being used to help national team at World CupPosted by Traditional Healers Organization on 21 Jun 2010/ Comments: (0)By Mia Snyman (CP) JOHANNESBURG — With the vuvuzelas so far falling short of providing a winning boost to South Africa at the World Cup, some locals are turning to other, far more imaginative means of help.In order to increase Bafana Bafana's chances of making it through the first round of the tournament, the first to be played on the African continent, people are burning, brewing and smoking. Muti, or traditional medicine, is very much in use in modern-day South Africa. Traditionalists believe a mixture of herbs, plants and animal parts, such as vulture brains and aloe, can be used to change luck, heal sickness or enhance performance. Sometimes, muti can contain human body parts."Muti works," said Miriam Lethaba, a 62-year-old domestic worker from Ratanda, a township west of Johannesburg. "It can make Bafana strong." South Africa's national team lost to Uruguay on Wednesday and needs to beat France on Tuesday to have any chance of reaching the knockout rounds. If it fails to advance, South Africa would become the first host team to be eliminated from the tournament in the first round. In order to avoid that embarrassment, traditional healers — called sangomas — are doing their best to give the team an edge, believing that burning muti at football matches can change the team's luck."I believe that muti can improve Bafana's performance," said Abel Zwane, a 50-year-old merchant who sells traditional medicine in Heidelberg, outside Johannesburg. Jaco Lushaba, a 40-year-old traditional Zulu dancer from Ratanda, said he also believes in muti, but thinks he may have previously been a victim of someone else's burning concoction."I once lost in a competition were the smell of muti was everywhere," Lushaba said. "It made me confused and I could not perform at my best." Muti developed among the indigenous people of Africa over centuries. The name comes from the Zulu word for tree. Some traditionalists burn or brew muti to ensure good fortune and others use it to predict forthcoming events. "People go to sangomas to make muti for good luck and to see into the future," said Ibrahim Hoosen, a 66-year-old Heidelberg man who owns a muti shop. Sangomas are found in the Zulu, Xhosa, Swazi and Ndebele cultures of southern Africa. Some white South Africans, like Ben van der Merwe, have studied with sangomas and also make muti.Van der Merwe, however, isn't convinced that his potions would be of any use to the national football team. "The only sport-related muti treatment that I know of is called 'flesh builders,' but I have not heard of anyone who uses muti to influence Bafana's performance," said Van der Merwe, an Afrikaner from Heidelberg. Angunsto Honwano, a 22-year-old street vendor from Belfour, south of Johannesburg, is also skeptical about muti's ability to help Bafana Bafana. "Muti works for good luck," Honwano said. "But for Bafana, they will have to play hard to get through the first round."Muti also has a dark side, however. Muti killings, in which a person's body parts are used to supposedly make the medicine stronger, are still all too common on the continent.Some estimates say there are about 300 muti killings each year in South Africa, and very few of them get reported. In 2001, the body of a young African boy was found in the Thames near London's Tower Bridge, and experts identified it to be a muti-related killing. But the dark side aside, Lushaba said muti can help South Africa beat France and reach the next round of the World Cup — as long as the players believe in it. "The problem is that there are many different cultures in the Bafana team and I don't think that they all believe in the power of muti," Lushaba said. "The only way muti can work for Bafana Bafana is if every member of the team believes that it can work."Muti is about believing. If you do not truly believe that it can work, then it won't."Copyright © 2010 The Canadian Press. All rights reserved. Email ThisBlogThis!Share to TwitterShare to FacebookShare to PinterestVuvuzela: SA football's beautiful noisePosted by Traditional Healers Organization/ Comments: (0)What's plastic, a metre long, brightly coloured and sounds like an elephant? It's the vuvuzela, the noise-making trumpet of South African football fans, and it's come to symbolise the sport in the country.It's an instrument, but not always a musical one. Describing the atmosphere in a stadium packed with thousands of fans blowing their vuvuzelas is difficult. Up close it's an elephant, sure, but en masse the sound is more like a massive swarm of very angry bees.And when there's action near the goal mouth, those bees go really crazy.To get that sound out requires lip flexibility and lung strength - in short, a fair amount of technique. So be sure to get in some practice before attending a South African football match, or you the sound you produce may cause some amusement in the seats around you!Vuvuzela supplier Boogieblast offers this advice: "Put your lips inside the mouthpiece and almost make a 'farting' sound. Relax your cheeks and let your lips vibrate inside the mouthpiece. As soon as you get that trumpeting sound, blow harder until you reach a ridiculously loud 'boogying blast'.Descendant of the kudu horn?The ancestor of the vuvuzela is said to be the kudu horn - ixilongo in isiXhosa, mhalamhala in Tshivenda - blown to summon African villagers to meetings. Later versions were made of tin. The trumpet became so popular at football matches in the late 1990s that a company, Masincedane Sport, was formed in 2001 to mass-produce it. Made of plastic, they come in a variety of colours - black or white for fans of Orlando Pirates, yellow for Kaizer Chiefs, and so on - with little drawings on the side warning against blowing in the ear! There's uncertainty on the origin of the word "vuvuzela". Some say it comes from the isiZulu for - wait for it - "making noise". Others say it's from township slang related to the word "shower", because it "showers people with music" - or, more prosaically, looks a little like a shower head.The announcement, on 15 May 2004, that South Africa would host the 2010 Fifa World Cup gave the vuvuzela a huge boost, to say the least - some 20000 were sold on the day by enterprising street vendors. It's a noisy thing, so there's no surprise some don't like it. Journalist Jon Qwelane once quipped that he had taken to watching football matches at home - with the volume turned low - because of what he described as "an instrument of hell".Email ThisBlogThis!Share to TwitterShare to FacebookShare to PinterestA magical World Cup team? It just might be the magic powder.Posted by Traditional Healers Organization on 17 Jun 2010/ Comments: (0)Many soccer players turn to traditional healers for good luck or inspiration before they take the field. SOWETO, South Africa -- Deep in the heart of this dusty township of three million people, not far from Nelson Mandela's former house, around the corner from an arts and crafts market, behind a modest but well-kept brick house, sits what looks like just another corrugated tin shanty. Turns out it is a ``Ndumba,'' a sacred hut. Take a peek inside, and you find Kenneth Nephawe, a 63-year-old electrician-turned-Sangoma (traditional/holistic healer). He has removed his shoes and is seated on the floor on a reed mat, elephant tusk chunks in his hands, 40 jars of herbal powders and concoctions by his side. The remedies, called ``Muti,'' are made of African bushes, and are housed in old Nescafe and mayonnaise jars. Nephawe is a huge fan of the Orlando Pirates, Soweto's soccer club, and is paying close attention to the World Cup. Over the years, he has gotten to know many soccer players because they have come to him seeking good luck and inspiration before big games. Forwards tend to be the most loyal customers, ``because they want good luck to score goals.'' He has been an ``advisor'' to three or four teams, he said, but cannot name them because it is confidential. Traditional healers -- don't call them ``witch doctors'' -- have been known to sprinkle special powders over fields and have teams swim in crocodile-infested waters to ward off evil spirits. But what they mainly do, Nephawe said, is act as holistic healers and counselors. Their practice is based on the belief that the spirits of dead ancestors guide and protect the living. Patients are asked to blow onto eight pieces of elephant tusks and throw them on the mat. The Sangoma interprets how the pieces lie. Each ``bone'' represents a family member. He will tell an athlete that he is uptight, so he should call on the spirit of his deceased grandparent to relax him. Or, he'll tell him that his ancestors are happy with him, and therefore, he will have a good game. He will sometimes offer powdered remedies to put the athlete in a good frame of mind. ``But the powders don't work if the person doesn't believe,'' he said. ``This is not magic. It works only with belief and faith that it will work.'' The Confederation of African Football, eager to be taken more seriously around the world, recently banned traditional healers from associating with teams, and will fine a team if it sprinkles playing fields or dressing rooms with powders. But the use of medicine men has been part of African sport culture for a long time, and is still widespread. `A SPELL' Samuel Eto'o, the Cameroonian World Cup star, has been quoted saying that when they played Nigeria in a recent game, the Nigerian players would not enter the locker room before the match. ``They said they weren't going in because we'd put a spell on their dressing room,'' he said. It is not much different from Boston Red Sox fans who believed in the Curse of the Bambino, NBA players who put one sneaker on before the other for good luck, and the victorious French World Cup players of 1998, who always sat in the same seats on the bus and listened to the same songs in the same order because they felt anything else would curse their chances. Bongani Mngomezulu, the coach of a local soccer team, the Black Mambas, outside Durban, told the Inter Press Service News Agency: ''Many soccer coaches have mixed feelings about the `ancestors,' but the truth is we will use traditional healers to `straighten' our players because of the psychological boost it gives them. If you believe you have the ancestral spirits on your side, you can play like you are inspired.'' ON THE FIELD Among the most legendary examples of occult mixing with African soccer: In 1992, the Ivory Coast team won the African Cup of Nations after an 11-10 penalty shootout. Fans credited the Sangomas, who had been hired by the Ministry of Sport but never paid. The Shamans got mad and reportedly put a curse on the team for 12 years. Eventually, the government caved and paid the advisors $2,000 each. Soon thereafter, Ivory Coast qualified for its first World Cup. In 2003, magic was blamed for a melee after Rwanda upset Uganda 1-0. Uganda had narrowly missed five easy shots, and started to believe the goal was jinxed. Turned out there was a pair of ``lucky'' goalie gloves tied to the net. ``Witchcraft! Cheaters!'' the Ugandan fans yelled, and then they spilled onto the field starting a riot. Taxi driver Gift Ndou recalled a tale of a local club team that won a big game after the goalkeeper on one of the teams swore he saw a cooking pot coming toward him when the ball was shot. He jumped out of the way, the ball went in, and his team lost. ``There are a lot of people, maybe most people here, who still believe the magic works,'' Ndou said. ``It helps inspire people, including famous athletes. They figure it can't hurt to go to a Sangoma, and maybe it will help, give them a little dose of good luck.'' Perhaps England goalkeeper Robert Green ought to pay Nephawe a visit after his blunder against the United States. Couldn't hurt, right? Email ThisBlogThis!Share to TwitterShare to FacebookShare to PinterestTraditional Healers officially performing the World Cup opening ceremony by means of Ukuphahla.Posted by Traditional Healers Organization on 11 Jun 2010/ Comments: (0)PRESS STATEMENT TRADITIONAL HEALERS OFFICIALLY PERFOMING THE WORLD CUP OPENINIG CEREMONY BY MEANS OF UKUPHAHLA The Traditional Healers officially opens the world cup today in their own way [ukuphahla]. Ukuphahla is a process which involves burning of Impepho, pouring Unqomboti on the ground, ritual killings of a goat and chickens, offering prayers to the Ancestors, singing traditional songs, biting drums and dancing the traditional way. The President of the Traditional Healers Organisaton Dr. N. Maseko commits all the players in the hands of the Ancestors through prayer to provide guidance, protection and to win the games. Young children are dancing showing their appreciation of the world cup and the ceremony. Yours Faithfully Phephsile Maseko THO National Co-ordinator Email ThisBlogThis!Share to TwitterShare to FacebookShare to PinterestTHO warns Healers just a day before the World Cup take offPosted by Traditional Healers Organization on 10 Jun 2010/ Comments: (0)Note that this is not a THO member and the organisation warns its members from conducting such predictions to the media. However,we do encourage healers to diagnose individual patients and also a specific team that comes to them with good intentions, not  media doctoring as this may create uncertainty to our potential clients. We want communities to know and respect us as capable and most reliable diviners in our life time. Once this is done well and professional, Africa and South Africa will gain all the respect and its image will be retained and Afrika will be SAVED. THO believes that the media should not be allowed a space to ridicule traditional healing and reduce it to nothing. "They should maintain the same respect for us as they have for their friends in western healing", Phephsile Maseko of the THO says. Can a journalist tell a western medical practitioner to diagnose a patient in an open field with every person hearing and looking on, surely not and why allow them to do a mockery of our profession this time?. Let us only give as much relevant information to the media as possible on what we plan to do to retain the cup but should desist from discussing the specifics as that becomes a private matter of a doctor and patient. Thokozani and wishing all of you a beautiful time of football. Viva Bafana Bafana, Viva AFRIKA!!!__________________________________________________________ Witch doctor predicts South Africa win Globe and MailSoccer teams often have foreign coaches, who don't believe in traditional medicine. Traditional healers are also facing criticism for their practice of ... read more here Email ThisBlogThis!Share to TwitterShare to FacebookShare to PinterestTraditional healers call for the regulation of herbal medical practice.Posted by Traditional Healers Organization on 8 Jun 2010/ Comments: (0)Wa, June 7, GNA - The Won Waana Traditional Healers Association based at Wa in the Upper West Region has called on the Ministry of Health to regulate herbal medical practice in the country and to organise workshops on the administration of drugs for the practitioners. Mr Mahama Topie, Chairman of the Association, noted that the unemployment situation in the country has propelled all manner of people to veer into the preparation of herbal concoctions and dispensing them to innocent people without any consideration of the harm they could cause to patients. Speaking to the Ghana News Agency (GNA) at Wa at the weekend after a general meeting of the Association, he observed that the absence of a regulatory body to check the activities of quacks in the system was undermining the development of herbal medicine. He said innocent victims ran to hospitals and clinics when they develop complications arising out of the administration of herbal preparations by quacks thereby putting great strain on the national economy. The Health Ministry must, therefore, do more to arrest the situation to prevent innocent patients from falling victims to this unbridled desire by people, who are bent on making money at all cost no matter the consequences to their fellow human beings. Touching on the planting of trees and other herbal plants to support their work, he said the Association has acquired land at Busa in the Wa Municipality and at the outskirts of Dokpong, in Wa Township but due to lack of technical support and money to cater for people engaged to take care of the plants against bush fires, the project failed to materialize. He, therefore, appealed to the Forestry Commission to support them to realise their ambition of cultivating raw materials for their medicine. Health News 7 June 10Email ThisBlogThis!Share to TwitterShare to FacebookShare to PinterestTraditional medicine and healersPosted by Traditional Healers Organization/ Comments: (0)Absence of screening centers for medicinal and nutritional plants used locally has propelled Dr Daniel Motlhanka, a senior lecturer at the Botswana College of Agriculture to channel his research knowledge towards establishing a screening centre for such plants as well as nutritional food plants by 2014.     Motlhanka is a pharmacognosist by training and it was this research topic that secured him a place at the Leadership Development Fellowship, a World Health Organisation (WHO) programme. He received a grant of $41,100 (approximately P246,600) aimed at enhancing his leadership skills for better research in this field. "The three-year Leadership Development Programme is part of the WHO Tropical Disease Research's (TDR) empowerment strategy to build leadership capacity at individual, institutional and national levels. The aim is to help disease endemic countries take more of a lead in national and international health research activities which have a direct impact on the infectious diseases of poverty," reads the TDR website. "Presently our traditional medicinal plants are consumed without extraction of active ingredients that can achieve a desired impact," Motlhanka said. This, he said is not good as every composition of the medicinal plant is consumed which could lead to some ingredients having side effects or suppressing the active ingredient from achieving the desired impact. Another critical issue that the proposed centre aims to address is the quantification of traditional medicinal plants, through the use of standard protocols. The centre will also look at the effects of incorporating traditional medicine in the formal health care sector. Motlhanka expressed concern that in Botswana people resort to taking clinical and traditional medicines simultaneously, a practice he said presents two possibilities; either the former makes the clinical medicine work better or it inhabits the activity of the clinical drug. He revealed that at present, an approximate 80% of the country's population uses traditional medicinal plants; which are not screened and even quantified. The proposed screening centre will look into screening of traditional medicines and food plants so as to extract the active ingredients (for medicinal plants) and the required nutritional amount from food plants. Asked about the prospects of the centre packaging the medicines and food plants, he said the plan is to work towards this with already existing packaging companies such as Kgetsi ya Tsie and National Food Technology Research Centre (NFTRC). "It will be a bank of traditional medicinal plants, we will ultimately do packaging," he said. Motlhanka, an avid researcher in the field of local traditional medicinal plants and foods said it takes a collaborative effort with most importantly traditional healers themselves, various ministries like health science technology, the department of forestry and range management as well as a solid legal framework to ensure that these untapped natural resources benefit the country as well as Africa as a whole. "It is an eyesore that Western researchers have benefited from our indigenous knowledge and our people didn't get anything in return," he said. He stresses the importance of reinforcing community rights and intellectual property rights through the right legal channels. Motlhanka is a member of the African Network for Drugs and Diagnostics Innovation (ANDI) and the Society of Economic Botany of the USA. The Botswana College of Agriculture Research Publication Committee has extensively supported his research work in this particular field. Traditional herbal medicines, many of which have been used for centuries, are emerging now into the focus of modern medical treatment. Hoodia, devil's claw and many more are examples of medicinal plants found in Africa whose medicinal benefits were uncovered ages ago by the forefathers of this continent. Take for instance hoodia; a succulent plant that was traditionally used by the San peoples of Southern Africa as an appetite suppressant, thirst quencher and cure for abdominal cramps, haemorrhoids, tuberculosis, indigestion, hypertension and diabetes among other uses. Today, the active ingredient is used in diet pills for purposes of slimming.Email ThisBlogThis!Share to TwitterShare to FacebookShare to PinterestThe World Cup prayer ritual performed at the Soccer City on May 24, Africa Day.Posted by Traditional Healers Organization on 7 Jun 2010/ Comments: (0)The Secretary General of CONTRALESA, Mr. Setlamorago Thobejane, THO President, TDr. Nhlavana Maseko and Inkhosi Phathekile Holomisa attending the World cup prayer ritual which was organized by all African Religious sectors that took place at the Soccer City on May24, Africa Day. Healers, Traditional Leaders, Cultural activists, Commission for Religion and Culture, youth and women associations participated at the ritual. This event started from 09h00 am to 14h30 pm after which healers were told to continue perform rituals in their respective provinces and districts to both welcome and ensure that Africa conquers. This blessing was performed to clear all evil spirits and invite the new, request for peace and harmony, end xenophobia, end religious wars, request for Afrika's blessings to finally win the World cup. The prayer was led by TDr. Nhlavana Maseko a well known practitioner and Elderly. Email ThisBlogThis!Share to TwitterShare to FacebookShare to PinterestWorld cup preparation.Posted by Traditional Healers Organization/ Comments: (0)THO breaking news! this picture is a picture of two members of the THO, next to the THO World cup welcome banner is Stanford Jwara of Mzimkhulu, KwaZulu-Natal together with gogo Dorah Maluleke of Majakaneng in the North-West operating the THO Head office reception area. As we gear up to welcome the millions of people who are descending into both our country and continent the THO is this week goging to be busy with organising lots of rituals with about 24 elderly specialists from all Nine provinces of the country reviewing how the entire event will go. We will be diagnosing the entire event using our bones and using certain special herbs for wars and for luck to ensure that the continent conquers.Our specialist team will be working day in and out ensuring that South Africa gains and maintains respect and dignity. the first activity will be taking place at Natalspruit, Nhlapho Section in Gauteng, Members of the media have already been invited with some already requesting that we include them in our media list. This however, will not offer the media an opportunity to ask healers to diagnose openly on the scores but rather will offer the media the opportunity to observe some of the public activities that will be performed in preparation for the country and continent to play better. We promise to keep visitors to this site informed of developments in this regard. However, it is important for everyone to note that not all healers have been invited to this ritual but only the elderly which is from sixty years of age, unless for a few younger ones who will be working as assistants until the very last days of the world cup. sinifisela inhlanhla nenjabulo nonkhe amadlozi eAfrika anisikelele.