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Time and the Calendar in Nineteenth - Century Asante: An Exploratory Essay
Published online by Cambridge University Press: 13 May 2014
Extract
Historians recognize that the perception and organization of time are fundamental to the internal ordering of all human cultures. However, the history of pre-colonial Africa has largely been written to conform to the calendrical rhythms of an imposed European chronology. Regret over this discrepancy has been tempered by recognition of the very real problems involved in rectifying it. Chief among these is the fact that linear chronology per se -- in purist interpretation requiring numbered series derived from a fixed base, and therefore the mnemonic support of a graphic record -- is beyond the technological competence of any pre-literate society. However, the inability to maintain chronologically precise memorials of the past by no means precludes the existence of sophisticated mechanisms for ordering and dividing temps courant. That is, a historical sense disordered or dissolved through the agency of unassisted, and thus all too fallible, human memory may happily co-exist with an exact (and often symbolically charged) calendrical time. Broadly speaking, the foregoing was the situation obtaining-in Asante in the nineteenth century. Time in nineteenth-century Asante, in a number of its aspects, is the subject of this paper.
The establishment of a historical chronology in nineteenth-century Asante was severely inhibited, and in ultimate terms negated, by the absence of a literate culture. It is the case that rare and isolated individuals like oheneba Owusu Ansa (ca. 1822-1884) and oheneba Kwasi Boakye (1827-1904) acquired in foreign exile skills in European languages. However, Akan Twi was not effectively reduced to writing until the mid-nineteenth century, and then not in Asante. Thus, at the time of the British usurpation in 1896 Asante was still a pre-literate culture.
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References
NOTES
1. For some leading remarks see Hopkins, A.G., “Clio-Antics: a Horoscope for African Economic History” in Fyfe, C., ed., African Studies Since 1945 (Edinburgh, 1976) 31–48.Google Scholar I am grateful to A.G. Hopkins, M.D. McLeod, J. Rice and I. Wilks for general conversations on this subject, and more especially to J.D. Fage and C. Flight for reading and commenting on an earlier draft of the present paper. All contributed to the refinement of ideas in the present text. None, however, is responsible for errors of omission or commission.
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17. The computer print-out was prepared under the auspices of the Asante Collective Biography Project by I. Wilks and R. Hay at Vogelbeck Computing Center, Northwestern University
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19. I am grateful to Manwerehene Nana Kwabena Boaten and Gyaasehene (Gyaasewahene) Opoku Frefre II for information on this point. See further Rattray, R.S., Ashanti Law and Constitution (Oxford, 1929), 109–10n2.Google Scholar
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27. This view achieved its apotheosis in the literature generated by the Anglo-Asante war of 1873/74.
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33. Huppenbauer and Buck (fn 24) entry for 3 February 1881.
34. See, Further Correspondence, C.7918, 1896, for the relevant correspondence.
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36. Ibid., Hillard to General Secretaries, dd. Kumase, 4 September 1847 (enclosing extracts from his journal), and relevant correspondence in Further Correspondence, C.4477, 1885.
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39. Freeman, , Journal, Journals, entries for December 1841.Google Scholar
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43. West (fn 24).
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50. The key figure here, of course, is R.S. Rattray. Elements of the same concerns can be found in the works of M. Fortes, K.A. Busia, and A.A.Y. Kyerematen.
51. Methodist Missionary Society, London, Ms. of an unpublished book on Asante and Dahomey by T.B. Freeman, ca. 1860. A version of the foregoing was published in successive issues of The Western Echo, Cape Coast, in 1886.
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61. There are numerous descriptions of this ceremony. The reader is referred to the entries in footnote 16.
62. Freeman, Journal, Journals, and Methodist Missionary Society, London, Wharton to General Secretaries, dd. Kumase, 31 May 1846, under the appropriate dates of entry.
63. For the frequency of funeral customs see for example de Heer, “Aanghansel.”
64. There is no comprehensive survey of all the aspects of odwira. The most convenient general introduction is Rattray, R.S., Religion and Art in Ashanti (Oxford, 1927), 122–43.Google Scholar A popular but indigenous treatment is to be found in Opoku, A.A., Festivals of Ghana, (Accra, 1970).Google Scholar The political implications of odwira are explored under the appropriate heads in Wilks, Asante.
65. See ibid, 389 for a brief discussion of timing.
66. Manhyia Record Office, Kumase, “The Ashanti Odwira,” typescript, n.d., but prepared at the direction of Asantehene Osei Agyeman Prempe II.
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