Geographic Taboos

Area Specific Proscriptions

by Phil Bartle, PhD

When I was in Aboam with Nana Adwoa, the komfo (possessed = priestess) of Nansing, a powerful tutelary deity which is a river inside a cave, I saw that she could not eat corn (maize).

Nana Adwoa The problem with making assumptions is that they are usually based on our culture of origin, and perhaps the generalization is not appropriate to the host culture. I took Nana Adwoa for a visit to my place at the University of Cape Coast, where I was lecturing. Aboam is in the Kwawu District of the Eastern Region while Cape Coast is in the Central (Coastal) Region of Ghana.

At the University of Cape Coast I purchased a cob of boiled corn near my residence, and commiserated with her that she could not eat maize. Oh, no, she replied. I like aburu. It is only that which is grown in the valley drained by the Nansing River where I

cannot eat the Maize. The god, which represents not only the river in the ground, but also the rain in all the area which drains into that river, and even the clouds which supply the rain, provides the water for growing the maize in that valley. She does not taboo all food grown in the valley, but certainly maize. We each enjoyed eating a cob of corn at Cape Coast.

aburu (Zea mays ssp. mays)

The Akan have mainly two types of food proscriptions. Those they inherit from their mothers as members of a matrilineage, are related to the animal

which is the totem of the matrilineage. I was adopted into the Asona matriclan, so the white crested raven was my sister, and to eat it would be as terrible as cannibalism. Those they inherit from their father (derived from the ancient local gods) are related to cleanliness, the food is considered treif (unclean). These are two different principles for avoiding specified items. The local word in Akan is "kyire" derived from behind (get it behind me) and meaning to hate. My assumption, based on my Canadian culture of origin, is that if someone is forbidden a food (eg pork) then it does not matter where it originates, or where one is. This information complements other data that I learned. There are some foods which Adwoa can eat, and some activities (eg sex) which she can do at most times, but during the 24 hour period before a dabone (sacred day), she must observe the proscriptions so as to make her body more receptive to the god, who is expected to possess it during the afahye. Both time and location (of both the person and the source of food) are therefore variables which affect some proscriptions. For an komfo, the food proscriptions are those of the tutelary spirit, who may avoid various foods for both reasons (matri and patri), but the ]komfo must observe them so his/her body is prepared and in good condition to be possessed by the god.

The Swiss
Religion and History
by Phil Bartle, PhD

When Friedrich August Louis Ramseyer, a Swiss Pietist from Basel, tried to found his "Ashantee Mission," he was abducted and spent three years in captivity. When freed, he was not allowed into Asante, so he built his Ashantee Mission in Kwawu. Kwawu used the event to declare independence from Asante by murdering the Asante ambassador. The Bretuo and Tena clans (Twidan) in Abetifi and Abene were pro European and led the

movement towards becoming a British Protectorate. The Asona and Dwumina clans of the Benkum division were allied to those of Kyibi which was already part of the Gold Coast Colony. Obo led the pro Asante faction in Kwawu, as head of the Nifa division, being of the Amoakade and Ada (Aduana) clans and relatives of the leaders of Kumawu. Until Britain made Kwawu a protectorate, this was technically a time of Kwawu independence the only time. Kwawu became, in effect, a colony of the Swiss missionaries, who organized road building, a post office service, and so much more. After Asante was finally defeated in 1901, and Kwawu became part of the colony, the second generation of British administrators (not wealthy aristocratic dilettantes like the first generation), became jealous of the Swiss and cooked up a conspiracy to remove them. They accused the Swiss of being German sympathizers and spies during the World War (false), put their men in concentration camps, sent the women to Britain, and handed over the congregation to the Presbyterian Church of Scotland, keeping all the public services to themselves. Unfortunately, this chapter of Kwawu history is not yet written, and all I have to show here are four archival photos from the 1880s taken by the Basel missionaries.

Archival Photos from Basel

These are reproduced from the archives in Basel, Switzerland. Their resolution and size have been sharply reduced for this web page. You are encouraged to look at Emmanuel's web site and find many more photos from the 1880s, when Ramseyer's "Mission to Ashantee" was established in Abetifi, Kwawu. Larger sizes and higher respolution are available there. http://www.bmpix.org/visip_emmanuel/chapter_07.htm http://www.bmpix.org/visip_emmanuel/chapter_01_3.htm

Afahye (Kwawu Becomes a British Protectorate, 1888)

See a Kwawu afahye a century later. Ancestors.

Talking Drums See talking drums a century later: Gods IV.

Kente Weavers See kente Weavers a century later. Men II.

Mrs Ramseyer teaching sewing to girls See a sewing class a century later: Modern Skills.

Basel Mission Photo References:

D-30.15.010 : The annexation of Okwawu., Ramseyer, Friedrich August Louis (Mr), date early : 5.05.1888, reference no.D-30.15.010 original caption: Annexion von Okwau. caption translation: The annexation of

Okwawu. photographer: Ramseyer, Friedrich August Louis (Mr) location/peopleAbetifi {place} date: early 5.05.1888 notes translation: Part of the ceremony when Kwahu was accepted into the British Gold Coast colony. NB the British official involved was a Sierra Leonian doctor (PJ 07.1998). condition: good - medium height [cm]11.5 width [cm]16.2 D-30.14.055 : The court band (drums)., Ramseyer, Friedrich August Louis (Mr)?, date early : 1.01.1888, date late : 31.12.1896 reference no.D-30.14.055 original caption: Hofkapelle in Abetifi (Trommeln). caption translation The court band (drums). Photographer: Ramseyer, Friedrich August Louis (Mr)? location/people: Abetifi notes: Unter der alten No G 0267 in (D-300,1) wird als Photograph Max Otto Schultze angegeben. (PST). notes translation: Under the old no G 0267 in (D-30-0,1) Max Otto Schultze is mentioned as photographer. (PST). Condition: bad height [cm]10.9 width [cm]16.1 D-30.22.007 : Weavers Ramseyer, Friedrich August Louis (Mr)

date early : 1.01.1888, date late : 31.12.1895 reference no.D-30.22.007 original caption: Weber. caption translation: Weavers. Photographer: Ramseyer, Friedrich August Louis (Mr) location/people: Abetifi {place}[leer] date early: 1.01.1888 date late: 31.12.1895 notes Links - Johanne Ata, Kirchenltester. (Aufschrift auf der Rckseite von D-30.22.004). - in Abetifi. (D-30-0,1). - Als Nr. 64 publiziert im Album Quatre-vingts vues de la Cte dOr dAfrique daprs les originaux de M. Fritz Ramseyer, Neuchtel 1895. - Bildlegende im Album: Deux tisserands. - Leurs mtiers sont des plus primitifs; ce sont quatre pieux fichs en terre, avec quelques btons transversaux; sur lun deux repose la chane et un autre est suspendue la trame. Sur ces mtiers ils tissent des bandes de la largeur de la main, qui sont ensuite coupes de longueur voulues et cousues les unes aux autres jusqu ce que le tout ait atteint la largeur dun ntama ou pagne, dont ils sentourent comme dun chle. Les pdales sont mises en mouvement au moyen de ficelles places entre les orteils, puis la navette passe dune main dans lautre travers la trame souleve. notes translation: Annotation on back of photo D-30.22.004: On the left Johanne Ata, church elder. (PST). in Abetifi. (D-30-0,1). Published as no 64 in the French version of the album Achtzig Ansichten von der Goldkste (Westafrika) nach Originalaufnahmen des Missionars Fritz Ramseyer, Neuchtel 1895. (RI). - In the German version of this album in our collection picture no 64 is missing. The French caption reads: Two weavers. Their looms are very simple. Four posts are stuck into the ground. Other (cross-) pieces of wood join them. The bands of cloth run over one of these cross pieces, and the threads run over another. On such looms they weave strips of cloth one hand - breadth wide. These are then cut to the required length and sewn together to reach the size of an ntama, a cloth in which people wrap themselves. The looms pedals are worked by strings held by the weavers toes. The shuttle moves from hand to hand backwards and forwards through under the set of threads which is raised [for that movement of the shuttle]. (PJ 07.1998).

condition medium height [cm]12.1 width [cm]17.3

D-30.14.042 : Sewing class in Abetifi with Mrs. Ramseyer Ramseyer, Friedrich August Louis (Mr), date early : 1.01.1888, date late : 31.12.1893 reference no.D-30.14.042 original caption: Frau Missionar Ramseyer in der Flickstunde. caption translation: Sewing class in Abetifi with Mrs. Ramseyer photographer Ramseyer, Friedrich August Louis (Mr) location/peopleAbetifi {place} notes: Als Nr. 69 publiziert im Album Achtzig Ansichten von der Goldkste (Westafrika) nach Original aufnahmen des Missionars Fritz Ramseyer, Neuenburg 1895. (RI). - Bildlegende im Album: Die Flickstunde in Abetifi. Unsere Anstaltsschler haben jeden Samstag morgens ihre Kleider am Bache selbst zu waschen. Nachdem sie trocken geworden, begeben sie sich um zwei Uhr zu Frau R., unter deren Aufsicht sie auf der Veranda wenn nothwendig ihr Kleider ausbessern. Anfangs fllt es den Knaben schwer; doch da unsere Neger eine gewisse Anlage fr die Schneiderarbeit besitzen, wissen sie sich bald zu helfen. - Verffentlicht (La Messagre du Monde Paen, Feb. 1893). notes translation: Published as no 69 in the album Achtzig Ansichten von der Goldkste (Westafrika) nach Original aufnahmen des Missionars Fritz Ramseyer, Neuchtel 1895. (RI). - Caption in the album: Mending clothes in Abetifi. Our pupils have to do their own washing in the river every Saturday morning. After the clothes have dried they go to Mrs. Ramseyer at two oclock and mend them on the veranda under her supervision. In the beginning work is difficult for the boys but our Africans have a certain talent for sewing and they soon manage quite well. The French caption reads: Le samedi matin les ains de nos coliers vont la rivire, et avec quelques boules de savon indigne lavent leur habits. Laprsmidi, ceux qui ont des dchirures viennent auprs de Mme R. qui les initie lart de mettre une pice o cela est ncessaire; comme nos ngres ont un don particulier pour la couture, ils savent bien vite se tirer daffaire. Saturday

morning the eldests of our schoolchildren go to the river, and with some balls of indigenous soap washes their dresses. Laprs - Noon, those that have the, rips come by Mrs. R. that starts learning them lart to put a piece where it is necessary; as our Negro have a grant particular for the sewing, they know well quickly how to pull itself/themselves daffaire. (FBI 07.1998). - Published (The Messenger of the Pagan World, Feb. 1893). positive processb/w, paper print, collodion, (PJ 07.1998). - Published (La Messagre du Monde Paen, Feb. 1893). condition bad height [cm]12 width [cm]16.7

Men and Women; (2) Abe (Oil Palm)

Farming and Oil
by Phil Bartle, PhD

The oil palm (abe) has thirty (ie many or uncountable) uses. You can not taboo the oil palm; you will always touch it. Akan proverb Files in the Oil Palm Set

Men Men Men Men Men

and and and and and

Women; Women; Women; Women; Women;

(1) Oil Palm; Introduction and Conclusion (2) Oil Palm; Farming, Oil (3) Oil Palm; Wine Tapping (4) Oil Palm; Wine Marketting (5) Oil Palm; Other Products

Farming:
Most about 90 per cent of the farming is done by women. It is associated with the red or earth (Asaase Yaa,Woman God, Mother Nature, born on Thursday) and with women's role of providing food and nurturing. Farming was adapted and appropriate to the rain forest. The huge trees provided protection against destructive rain storms, shade

against the tropical sun, and they inhibited too much evaporation. Crops are mixed, and that helps to slow down the spread of parasites which tend to be species specific.

Farming Men did help farming by clearing the heavy brush and trees, and got more involved after the introduction of tractors and cash crops (which ruined the soil). Historically, their productive role was in hunting and fishing.

Pra River Station A farmer with palm branch basket on her head, nearby a young palm tree. This farmer is standing next to a young abe tree, perhaps eight months old. On her head is a basket made from abe branches. Difficult to see, but in the

back, on the right, is a cocoa tree. The cocoa pods do not grow on branches, but directly off the trunk of the tree. Like the abe, it needs the protection of the huge rain forest hardwoods. With the destruction of the hardwoods, caused by the lumber industry, for lucrative sale on the international markets, and often organized by European entrepreneurs, much of the abe and cocoa is disappearing.

Farmers chatting while meeting each other on a rain forest pathway

The palm tree (Elaeis Guinnesis Jacq) does not stop growing. it simply gets taller. If you ever get to Kampala, Uganda, and visit the Bahai temple, you will see a dozen or so palm trees growing on its beautiful garden. A delegation of Bahai visitors came to visit from Ghana in the fifties, and planted some palm kernels. The growing and eating of abe never caught on in Uganda, so no one gathered the crop or cut down the trees for the sap. They are now about 30-35 metres high, looking like some disfigured coconut or ornamental palms. In West Africa, the women who grow abe cut the branches and take off the fruit so long as they can reach them. For the Akan, the land is owned corporately by the abusua (matrilineage), never by an individual. The lineage does not sell the land, and individuals are allocated usufruct (usage) rights by the elders of the abusua. Each tree, in contrast, is owned by the woman who grows it, and she has the right to sell it.

Extracting Palm Oils

The fruit of the oil palm grow in bunches on the top of each tree. The palm kernels grow in bunches at the top of the tree. When unripe, they are black, but as they ripen they turn red. When they are black, they are considered the property of God and in a state of transition (see Three Souls).

Red Palm Kernels Archaeologists, digging in the caves, which are now always occupied by ancient gods, but were at one time human residences, have traced the changes of the palm kernels. (The heavy rainfall makes it difficult for archaeologists to dig anywhere else than caves in the rain forest). As with maize cobs in central America, the earliest indigenous (wild) palm kernels were very small. By selective breeding over the centuries, the domesticated kernels became larger and larger. The trees now are dependent upon humans for their propagation and care.

Subeng This women will extract two oils from the palm in her compound

Extracting palm oil from the kernels The woman boils and pounds the kernels to produce a liquid composed of water and palm oil. She uses a mortar and pestle to pound the kernels. She sieves the pounded kernels to separate the liquid from the fibre, which can be seen on the ground here. Her sieve is a calabash with holes in it. In Akan, the word for "red" covers a much wider range of shades and tints than in English. It can range from burnt umber, brown, rust and even slightly purple, to blood red colour.

Daughters Learn from Mothers Although abe is indigenous to West Africa, Europeans found the oil useful, and have started plantations around the world. South East Asia and South America are areas where oil palm trees are grown on large commercial plantations. The oil is used commercially for making a wide range of products, including margarine and detergents. There are a few large abe plantations in Ghana, but most were not commercially successful. The inner kernels, which are black, are dried in the sun for about two weeks, and then cracked open. Inside is a yellow oil, used for different purposes and different recipes. Also is a hard white meat which is reminiscent of coconut meat, but much tougher. After removing the red oil, meat and yellow oil, the women may sell the dried kernels to a blacksmith or a charcoal maker. Charcoal made with the inner kernel shells is very clean and hot burning, and is very popular with blacksmiths.

Using a sieve to remove the liquid from the fibre and inner kernels At some time, the tree is too high for the owner to gather the palm kernels and cut the branches. There is an overall cultural tension between women, who farm the trees for their kernels, and men, who want the trees for their sap. Often a man can convince a women to sell him the tree earlier than she might otherwise prefer, and so the production shifts from "red" to "white." The abe has thirty (many, uncountable) uses.

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