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#asantehene
afrofeministe · 1 year
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"Can we see the Golden Stool?" Abena asked, and Ohene Nyarko took her to the room where it was kept, locked away behind a glass wall so that no one could touch it. It was the stool that contained the sunsum, the soul, of the entire Asante nation. Covered in pure gold, it had descended from the sky and landed in the lap of the first Asantehene, Osei Tutu. No one was allowed to sit on it, not even the king himself.
Yaa Gyasi / Homegoing
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dreamingincolorrr · 1 year
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ghlagatindotcom · 11 days
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This is embarrassing, we must fight Galamsey at all cost — Asantehene cries on national TV as he describes the state of River Pra
The Asantehene, Otumfuo Osei Tutu II, has expressed his deep concern and disappointment over the deplorable state of the River Pra, following a recent visit to Cape Coast. During his trip, the revered monarch made a stopover at the river and was met with a shocking sight. The river, once a pride of the nation, has been severely polluted due to illegal mining activities. Describing the condition…
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mtv-gh · 3 months
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townflex · 4 months
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I have no regrets, says Asantehene on 25 years of Freemason membership
As the Grand Patron of the Grand Lodge of Ghana and a 25-year Freemason, Otumfuo Osei Tutu II, the Asantehene, has stated he has no regrets about belonging to that fraternity.  The Asantehene claims that no one told him what awaited him when he joined the organisation, leaving him to wonder. In his remarks at the milestone, he discussed the organization’s influence and his initial misgivings…
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ismailakwei · 1 year
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Otumfuo renews bond with Zongo communities in Kumasi
Otumfuo Osei Tutu II has graced a Quran recitation ceremony put together by the office of Kumasi Zongo Nkosuohene (Development Chief), Ali Barry, in collaboration with the Council of Ulamau in the Ashanti Region to mark the 75th birthday of the Asantehene. Held at the forecourt of the Manhyia Palace, the Asantehene took the opportunity to urge Muslims in the Ashanti Region to maintain the…
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kumasionlinegh · 2 years
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Hogbetsotso: Bawumia commends Asantehene for historic appearance
Hogbetsotso: Bawumia commends Asantehene for historic appearance
Tongues were left wagging in Anlo in praise of two distinguished personalities who historically graced the annual Hogbetsotso Festival on Saturday, November 5 The two, Otumfuo Osei Tutu II, the Asantehene, and the Vice President representing the NPP government, made appearances at the grand durbar of the Hogbetsotso Festival many described as rare for the institutions they represent. For the…
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davasmedia · 2 years
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nashdoe · 2 years
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THE OSAGYEFO THE MORONIC AKYEMS LOVE TO HATE
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cristinabcn · 1 year
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XPLORALYA: TOUR SITES AND HISTORICAL MONUMENTS IN GHANA "MANHYIA PALACE"
SITIOS TURÍSTICOS Y MONUMENTOS HISTÓRICOS EN GHANA “PALACIO MANHYIA” Suleiman Abdallah Business Administration, Turismo & Viajes, Actor, Writer. Director Gral. GHANA La Agencia Mundial de Prensa – Prensa Especializada The Manhyia Palace Museum was created within the old residence of Otumfuo Agyeman Prempeh I and Otumfuo Sir Osei Agyeman Prempeh II, the thirteenth and fourteenth Kings of Asante…
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ptseti · 26 days
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This is the most educative, African Traditional Mural I've ever seen!🇬🇭.
The mural is of Ashante Chiefs 🇬🇭 and certain key elements of the ashante culture. The chiefs are Nana Kwabena Kanin (Otumfuor Suadu Hene) on the left, Otumfuor Nana Osei TuTu II ( Asantehene) in the middle, and Otumfour Nana Osei TuTu Agyeman Prempeh II on the right. The far left and right side of the artwork also consist of certain key elements of the ashante culture. Such as the kete traditional dance, Gold, the falcon bird as a totem of the oyoko clan, the porcupine…a well-known designated animal of the ashante kingdom and foods such as Cocoa,maize,cassava etc.
Amazing! Artist : afroheadgh_art
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kemetic-dreams · 6 months
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Kente comes from the word kenten, which means "basket" in the Asante dialect of the Akan language, referencing its basket-like pattern. In Ghana, the Akan ethnic group also refers to kente as nwentoma, meaning "woven cloth". Ashanti folklore includes a story where weavers invented kente by seeking to replicate the patterns of Anansi the spider.
West African cultures have been weaving textiles for thousands of years. Archaeological evidence for the oldest form of handloom weaving in Southern Ghana has been discovered at Begho and Bono Manso. Spindle whorls and dye holes discovered in these sites have been dated to the 14th–18th centuries. At Wenchi, spindle whorls have been dated to the 16th–17th centuries.
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Asante oral tradition give the origins of Kente to an individual from Bonwire who introduced a loom among the Asante from Gyaman during the reign of Nana Oti Akenten in the 17th century. Another oral source states that it was developed indigenously by individuals from Bonwire during the reign of Osei Kofi Tutu I, who were inspired by the web designs of a spider. In the 18th century, Asantehene Opoku Ware I was documented by Danish agents Nog and L.F. Rømer, to have encouraged expansion in craft work. The Asantehene set up a factory during his reign to innovate weaving in the Ashanti Empire. This was the early stages of Kente production. The Danish agents described the operations of the factory as;
Some of his subjects were able to spin cotton, and they wove bands of it, three fingers wide. When twelve long strips were sewn together it became a “Pantjes” or sash. One strip might be white, the other one blue or sometimes the was a red among them...[Asantehene] Opoke [Ware] bought silk taffeta and materials of all colours. The artists unravelled them.
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— Nog.
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ghlagatindotcom · 16 days
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Asantehene journeys to Cape Coast with 19 expensive luxurious cars, 2 police cars and 7 police motor escorts to celebrate Fetu Afahye
In a grand display of cultural significance, the Asantehene, Otumfuo Osei Tutu II, arrived in Cape Coast, the Central Regional capital, in the early hours of today. The revered king is the Special Guest of Honour at this year’s Fetu Afahye celebrations, a cherished tradition of the Oguaa people. During his 4-day sojourn outside the Asante Kingdom, Otumfuo Osei Tutu II will be conferred with an…
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world-of-wales · 1 year
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CONFIRMED ATTENDEES TO THE CORONATION OF
♚♛ KING CHARLES III & QUEEN CAMILLA ♛♚
───────────── ⋆⋅☆⋅⋆ ─────────────
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rayspookyhistory · 2 months
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✧༺┆✦The Matriarchal Societies✦┆༻✩
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Matriarchal societies, where women occupy primary power roles in political, social, and economic realms, have existed across various cultures and historical periods. Distinguished by matrilineal descent, communal decision-making, and significant female authority, these societies present alternative models of social organization.
Characteristics of Matriarchal Societies
Matrilineal Descent
A hallmark of matriarchal societies is matrilineal descent. Family lineage, property, and titles are inherited through the mother’s line, ensuring continuity and stability as women control familial and economic resources. Matriarchs play central roles in family organization, often making key decisions about marriage, property distribution, and household management.
Political Authority
Women in matriarchal societies frequently hold significant political positions such as chiefs, queen mothers, or council leaders. Their leadership is active and involves governance and decision-making. Community councils, typically composed of elder women, guide community policies and resolve disputes, ensuring that women's perspectives are central to governance.
Economic Control
Women typically control property and land, managing and passing them down to their daughters. This economic power underpins their social authority and community status. They oversee the allocation of resources within the community, ensuring equitable distribution and the well-being of all members.
Cultural and Spiritual Roles
Women often serve as spiritual leaders, shamans, or priestesses, conducting important rituals and ceremonies. As custodians of spiritual knowledge and cultural traditions, women preserve and transmit cultural heritage through storytelling, education, and ritual practices, maintaining the community's identity and values.
Historical and Contemporary Examples
The Hopi (Native Americans)
The Hopi people, residing in north-eastern Arizona, follow a matrilineal system where clan membership and inheritance pass through the female line. Women own the land and homes, and they play significant roles in agricultural activities. Female elders influence decision-making processes, particularly regarding community welfare and cultural traditions.
The Ashanti (West Africa)
The Ashanti people of Ghana practice a matrilineal system in which lineage and inheritance pass through the mother's line. The Queen Mother holds significant political influence, including the authority to select the Asantehene (king). Women are key figures in trade and local markets, controlling the distribution of goods and resources.
The Baganda (Uganda)
In Buganda, a kingdom within Uganda, women hold crucial roles in the matrilineal descent system. The Namasole (queen mother) has substantial political influence and advises the Kabaka (king). Women manage household economies, control land inheritance, and are active in agricultural production, ensuring the community's sustenance.
The Mosuo (China)
Located near Lugu Lake in the Yunnan and Sichuan provinces, the Mosuo people practice a unique form of matrilineal descent. Extended families live in large households managed by the matriarch. The Mosuo have "walking marriages," where men visit their partners at night and return to their maternal homes in the morning. Children remain with their mothers, and maternal uncles play significant roles in their upbringing. Women control the household economy, manage agricultural activities, and are involved in local trade and tourism.
The Khasi (India)
The Khasi people of Meghalaya in north-eastern India follow a matrilineal system where property and family names are inherited through the female line. The youngest daughter, known as the "Ka Khadduh," inherits the ancestral property and is responsible for taking care of the elderly parents. Khasi women play central roles in household management, local commerce, and cultural rituals.
The Igbo (Nigeria)
Among the Igbo people of Nigeria, certain communities practice matrilineal descent, particularly in the inheritance of property and titles. Women are influential in trade and local markets, actively participating in community decision-making processes. Female-led organizations and associations play crucial roles in maintaining social order and cultural traditions.
The Minangkabau (Indonesia)
The Minangkabau, located in West Sumatra, are the world's largest matrilineal society. Property and family names are inherited through women. Women manage the household and family inheritance, while men handle external political relations. The role of "Bundo Kanduang" (the revered mother) symbolizes female authority and wisdom. Women play central roles in cultural ceremonies, such as weddings and funerals, reinforcing their social status and authority.
The Tuareg (Sahara Desert)
The Tuareg people, living in the Sahara Desert across Mali, Niger, Algeria, and Libya, practice matrilineal descent. Property and family tents are inherited through the female line. Women have significant autonomy and can initiate divorce. They control family wealth and manage household affairs. Women are custodians of the family's history and traditions, passing down cultural knowledge through oral traditions and music.
The Trobriand Islanders (Papua New Guinea)
The Trobriand Islanders of Papua New Guinea follow a matrilineal system where lineage and inheritance are passed through the mother’s line. Women control the distribution of yam, a staple crop that signifies wealth and social status. Female leaders, known as "dauk," play essential roles in community decision-making and cultural rituals.
The Iroquois Confederacy (North America)
The Haudenosaunee (Iroquois) society, located in the north-eastern United States, is matrilineal, with clans led by elder women known as Clan Mothers. Clan Mothers have the authority to nominate and depose male leaders (sachems). They play a vital role in maintaining the Great Law of Peace, which governs the confederacy. Women are central to agricultural practices, growing the "Three Sisters" crops (corn, beans, and squash), which are crucial to the community's sustenance.
Modern Implications and Interpretations
Matriarchal societies offer models of gender equality and demonstrate that societies can thrive with women in central roles. These societies challenge the notion that patriarchal structures are necessary for social stability. The emphasis on matrilineal descent and female authority helps preserve cultural traditions, ensuring the continuity of community identity. Women's control over resources often leads to more sustainable and equitable economic practices, benefiting the community as a whole.
Challenges and Misconceptions
Common misconceptions suggest that matriarchal societies simply reverse the power dynamics of patriarchy, with women dominating men. However, these societies often emphasize balance, cooperation, and mutual respect between genders. Patriarchal societies may resist the idea of matriarchy, viewing it as a threat to established power structures, leading to the marginalization and misrepresentation of matriarchal communities.
Matriarchal societies provide valuable insights into alternative social structures where women hold central roles in political, social, and economic spheres. These societies demonstrate the viability of matrilineal and matriarchal systems, offering models for more balanced and equitable gender dynamics. Understanding these societies broadens perspectives on power distribution, gender roles, and cultural practices, challenging the dominance of patriarchal paradigms in historical and contemporary contexts. They highlight the potential for diverse forms of social organization that prioritize cooperation, sustainability, and equality.
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reasoningdaily · 5 months
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A ceremonial cap worn by courtiers at coronations is among the items now on display in Kumasi
African countries have repeatedly called for the return of looted items with some regaining ownership over precious historical artefacts in recent years.
Looted artefacts from the Asante kingdom are finally on display in Ghana, 150 years after British colonisers took them.
Ghanaians flocked to the Manhyia Palace Museum in Kumasi, the capital of Asante region, to welcome the 32 items home.
"This is a day for Asante. A day for the Black African continent. The spirit we share is back," said Asante King Otumfuo Osei Tutu II.
At this stage the items have only been loaned to Ghana for three years.
This loan can be extended, but only with the approval of the British culture secretary.
The agreement is between two British museums - the Victoria & Albert Museum (V&A) and British Museum - and the Asante king, not the Ghanaian government.
The Asante king, or Asantehene, is seen as a symbol of traditional authority, and is believed to be invested with the spirits of his predecessors. But his kingdom is now part of Ghana's modern democracy.
"Our dignity is restored," Henry Amankwaatia, a retired police commissioner and proud Asante, told the BBC, over the hum of jubilant drumming.
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The neck ring or 'kanta' (R) was worn by the king at important funerals
The V&A is lending 17 pieces while 15 are from the British Museum.
The return of the artefacts coincides with the silver jubilee celebration of the Asantehene.
A guide to Africa's 'looted treasures'
UK to loan back Ghana's looted 'crown jewels'
Some of the items, described by some as "Ghana's crown jewels" were looted during the Anglo-Ashanti wars of the 19th Century, including the famous Sargrenti War of 1874.
Other items like the gold harp (Sankuo) were given to a British diplomat in 1817.
"We acknowledge the very painful history surrounding the acquisition of these objects. A history tainted by the scars of imperial conflict and colonialism," said Dr Tristam Hunt, director of the Victoria and Albert Museum, who has travelled to Kumasi for the ceremony.
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The display is part of the silver jubilee celebrations of Asante King Otumfo Osei Tutu II
Among the returned artefacts are the sword of state, gold peace pipe and gold badges worn by officials charged with cleansing the soul of the king.
"These treasures have borne witness to triumph and trials of the great kingdom and their return to Kumasi is testament to the power of cultural exchange and reconciliation" said Dr Hunt.
One of the returned items, the sword of state, also called the "mpompomsuo sword" holds great significance for the Asante people.
It serves as a sword of office that is used in swearing the oath of office to the kingdom by paramount chiefs and the king himself.
Royal historian Osei-Bonsu Safo-Kantanka told the BBC that when the items were taken from the Asante it took away "a portion of our heart, our feeling, our whole being".
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This gold headpiece known as "krononkye" was used when royalty was grieving
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The midnight knife (L) was used for covert operations. The gold badges (R) were worn by the king's soul washers
The return of the artefacts is as controversial as it is significant.
Under UK law, national museums like the V&A and British Museum are banned from permanently giving back contested items in their collections, and loan deals such as this are seen as a way to allow objects to return to their countries of origin.
Some countries laying claim to disputed artefacts fear that loans may be used to imply they accept the UK's ownership.
Many Ghanaians feel the ornaments should remain permanently. However, this new arrangement is a way to overcome British legal restrictions.
African countries have repeatedly called for the return of looted items with some regaining ownership over precious historical artefacts in recent years.
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Top Belgian museum rethinks its Africa relationship
'My great-grandfather sculpted the Benin Bronzes'
France gives back sword of anti-colonial fighter
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