LIBRARY AND MUSEUM REPORTS 84. DENKYIRA ODWIRA 1966 A party of various grades of the research and tutorial person- nel of the Institute of African Studies, Lpgon, trekked to Dunkwa~on- O f f i n, in the Denkyira Traditional Area on the 26th of November, 1966 to sse their annual Odwira or Cleansing festival. |t is one of the grand occasions on which tbeancestors are remembered, Hronoured ond asked to continue to intercede for the living. Mr. Arneyaw, the Research Assistant (Ethnography), went ahead of the party and was able to line up things in such a way as to make us see a lot within the very short time at our disposal. » j > > • *. The present Denkyira traditional area Is located at the south of the River Qffin and extends due southwards, 14 miles to Cape Coast. Denkyira was once a great kingdom and had paramountcy over ', many Akan tribes of today. At the height of its'power AbankesJeso or Banso, some 15 miles south of present Gyakbbu (Jakobu) and west of Adansi Akyerekyere (Akrokeri) territory, was the capital. According to oral tradition, the Denkyfras,, like other Akan tribes, had their original horns some where in Mande, in the region be- tween the Niger and the Volta. They migrated southward as a result of hostilities and famine. Their ancestress was Ayekraa Adeboe who belonged to the Agona clan. They crossed the Volta and reached the area of Takyiman (Techiman) in Bono (Brong) round about 1570. After a time, the migrants lived for a while with the Nkyiras In the same region. They were at the time known as Adawufo; be- cause they depended upon the Nkyiras hence the name Denkyira a corruption of Da-Nkyirafo. Another tradition suggests that Denkyira is Dan-Nkyiiafo, literary, naturalised Nkyiras. The migration continued till rhe Denkyiras settled at Tutumbe in Adansi which had been established by the Asakyiri clan and others like those of Akyerekyere (Akrokeri), Dompoasi, Ayaasi, Kokobianfe and Edubiase. From Tutumbe, they moved to the western border of Adansi and founded their famous capital . Abankesieso. |t was situated at the northern confluence of 85. LIBRARY AND MUSEUM REPORTS The last day of the festivities connected with the Afahyg was characterized by jubilation and a state durbar, at which a lot of symbols on UfsbreNas, linguist sticks and state swords were dis- played . Rivers Offin and Oda, a little inland near the present village of Abuakwa. The Denkyiras subdued the indigencs/s- settlers, the Adansis, who accepted the conquerors' authority. This was the beginning of the rise of the Denkyira kingdom. Subsequently, there were series of campaigns against ths neighbouring states. Many of these states were reduced to the condition of dependencies. Ashanti fell before the Denkyira powerful arms. Denkyira be- came a rich and potent kingdom. This historical fact is refer- red to in Akan lore as "Kofoko som Amponsem"literary "The porcupine (Ashanti) serves Amposem' (DenlcyTFa)., The Denkyira kingdom grew very rich and became known to the Europeans on the Atlantic shores as a people with great quantities of alluvial gold. During the reign of Boa Amponsem I, he could afford to have new gold ornaments cast for every ceremo- nial occasion; gold used once for anything was never used again. This earned him the epithetj""Boa Amponsem a, odi sika tomprada" (Boa Amposem who eats fresh gold). In the time of the proud and arrogant seventh Denkyirahene, Ntim Gyakari, Ashanti and other afflicted sub|ect-states rebelled against Denkyira. Asantehene Osei Tutu led the rebels. In a two years engagement, the Ashanti and allies inflicted a most crushing defeat on Denkyira at Feyiase near Bekwai. However, although they were overrun, the Denkyiras remained at Abankesieso under the sur- veillance of the Bekwaihene, a clan-brother of the Asantehene. Kwadwo Otibo, DenkyiraJiene, returned a conqueror having be- headed the formidable Gyamanhene Kofi Adinkra.The Asanteherve, Bonst) Pan in, was over impressed with the valdur of Kwadwd Otibo. Indeed he began to be afraid of him and Instead of words of gratitude, LIBRARY AND MUSEUM REPORTS 86. With the mdustry of Messrs Kwabena Ameyaw our pilot, and A.C. Denteh who was virtually in charge of the group that went to see the festival we were able to bring you a catalogue of a few symbols, with their meaning and significance. A . K. Quarcoo. Kwadwo Otibo was greeted with words of ingratitude. This dis- appointed Kwadwo Otibo so much that he and his people migrated and crossing the Offin settled in Jukwa which has since become the capital of Denkyira. It was in the course of the move that Dunkwa was built by some of the Denkyiras. (Oral traditional history: Collected by K. Ameyaw). This catalogue has been made available for further study 2. through Mr. Ameyaw who meticulously documented the text and Mr. Denteh who helped to give remarks (Related proverbs). The photographs of these were taken by Mr. K. Andoh. The catalogue with pictures is available in the library of the Institute of African Studies, Legon. '•9 1H Ayewatoro 1 Aduane-Kesee nsanka. Akyekyeresc Ketekye Komiti Komiti >\ Fig. 2 4t 87.- LIBRARY AND MUSEUM REPORTS DESCRIPTION MAXIM OF THE SYMBOL AND LITERATURE TRANSLATION MEANING DESCRIPTION 1. A young man at- tempting to swal- low a small bird wholly is res- trained by a chief. Anoma sua a, ye mpatu nwe no ne ne ntakra, yetutu ne ho ansa. (No matter how smell a bird may be. It is not eaten bur- riediy with the feathers.. The feathers have to be taken' off first. Gently, idoes it, must be the motto. Order is heavens first law. The man who own this staff may seem small, yet he oc- cupies a significant post in the state which must not be ignored; he must be dealt with in a constitutional manner. A stress on justice and fair play. 2. A man is trying laboriously to scrape the back of a tree Into a receptacle. Obcako were aduru a egu. (If one person attempts to scrape back-medicine from a tree by himself/ the shavings fall out of the receptacle) Many hands . make light work. - By this, the chief is seeking the co-operation of-his subjects in the running of the state, i.e. A symbol reminding all that every one in t\\e com muniry is important and has a part to play to make for success. LIBRARY AND MUSEUM REPORTS 88. DESCRIPTION 3. A hen looking at the beak of a cockerel 4. The head of an animal is a pot of soup. Aboa tiri nyera nkwan rrto. (One cannot mistake the head of an animal in the soup even if the other parts of the animal are unrecog- nizable) . it is an easy thing to make a prominent person out in a crowd. Or a giant is a l- ways a giant even if he stands in a valley. MAXIM OF THE SYMBOL AND LITERATURE TRANSLATION MEANING REMARKS AkokobedeS nim adekyes nan so ohwft onini ano. (The hen knows the approach of day, but she' leaves it to the cockerel to an- nounce). Only appropriate authority can ef- fectively deal with what *fr mu«t deal with.' Propriety is a vital canon of life. The office-bearer who possesses this may know the way t« go obout things, but he should not usurp his master's rights. This is a warning against impertinence and impetuosity, i.e. Propriety is a vital canon of life. The chief who has this claims that it is impos- sible for his state to be ignored in the affairs of the country. The position due to a person is always re-* cognisable. * # 89. LIBRARY AND MUSEUM REPORTS DESCRIPTION 5. Three people seated have brought their heads together 6. A "have-not" looking on hopelessly as.the "have" enjoys his plenty. 7. A man holding a box of matches and standing by a lantern. MAXIM OF THE SYMBOL AND LITERATURE TRANSLATION 1 MEANING REMARKS Etire ne tire hyia a, nrcro mma. (When heads come together, quarrels or fac- tions do not arise). Misunderstandings are resolved more quickly , at a round table con- De3 ades wo no na odie, na Cnye dee e ko m de no. (if is the owner of the food who has the right to eat it and not the person who is hungry). Des okura kanea anadwo© na anim kwan mu asem. (He who holds the lamp at night knows best the situa- tion of the road). ference. It is he who has a right to a thing who enjoys it and not just any one who wants it or thinks he should have it. On the path, es- pecially at night, if is the light- bearer who leads the people; they should therefore take his wise counsel. It is prudent to pay heed to the knowledgeable. A chief displays this as an appeal for unity and mutual understanding. This is a symboi to signify one's autho- rity to one's inheri- ted rights. This is the sign of the Abuakwa Twafoohene. He leads before any one else can follow. He is the man who is knowledgeable of what is ahead on the war- path. LIBRARY AND MUSEUM REPORTS 90. DESCRIPTION MAXIM OF THE SYMBOL AND LITERATURE TRANSLATION MEANING REMARKS \kyem anwono ne pirebuo na Okoropon agye afiri ne nsam . The weaver-bird has made its Test and the mighty eagle has seized it). //'ani na anhunu a, w'aso nso ante? (If it is your eye that didn't see, didn't your ear hear?). 8. A nest, a weaver-bird and an eagle. A seated man with his right hand covering up one eye, and with the left hand pointing to the ear. 10.Two spiders sit- ting on their web; there are two men standing at each side of the web. Obi nkyekyere nyansa mfa nko Kwaku Ananse kurom. (Nobody ies up wisdom to convey to the lome of great spider). Humble people make achieve ments and then powerful people wrench fhem from their hands. This is paradoxi- cally a refute of the idea that "Might is power". If you do not hear, you may see. This is a symbol indicating that no one can claim exoneration from common responsi- bility on the plea of ignorance. If the place, abounds in a particular commodity, there is no need for any one to carry the same type of thing to the place as if though there was none. (Carrying coal to New- castle or one cannot be too wise). By this staff, the chief is warning that there is enough wisdom^ in his state, and that no one can come and tell a tall story with- out his people seeing through i t. This is the type of symbol to warn an intriguing politician. 91. LIBRARY AND MUSEUM REPORTS DESCRIPTION MAXIM OF THE SYMBOL AND LITERATURE TRANSLATION MEANING 1 REMARKS 11.(Left) A plant- ain with some young shoots Borodee as© nhye da. (The plantain will never become destitute ofsuckers). This is to say that the plantain will ever' re- main prolific The chief who owns this is bocsting of the antiquity of his line. (Middle) A man holding a gun in his right hand, and a human head in his left hand. (Right) A rat, a snake and a squirrel by a cluster ofpalm nuts. Twafoo ne tire.' of the Advance-Guard and a human head.) (The commander Mmoa nyinaa di abe, opuro nko nkpdi bi a, na yfireyg no. (All creatures eat the palm-nut; but when the squirrel goes to eat it, it Is abused). 12.The pine apple with some suckers. Aborobe ase nfu da. (The pine apple will never be- come extinct). He always en- counters the enemy first, strikes first, brings heads before any one else brings one Some people become the un- fortunate vic- tims of attack when they do what is a com- mon practice in the society. There will a l- ways be a "sucker" - successor to perpetuate the lineage. This would be the staff of the TwafoO- hene to show his prowess.. The chief owning this would through it be announcing that his actions are of the familiar type; com- ments on them there- fore should be sympa- thetic and not acrimo- nious. The graces which this chief is endowed with wiH never run dry.