ABSTRACTPRACTICE AND CONVERSION OF ASANTE MARKET WOMEN TO THE AHMADIYYA MUSLIM MISSION IN THE LATE 20TH CENTURYBYMikelle AntoineAsante Islamic history does not end in the 19th century. Asante women in particular, have been converting to the Ahmadiyya Muslim Mission since the late 20th century. This period also correlates to a time when women were victimized in Ghana as prostitutes, witches and non patriotic. The ill treatment of women also intersected with the failing socio-economy. Food production was at its lowest and unemployment at its highest. Many people formed associations and consequently came to depend less on the state and more on social and religious networks. Women turned to religion unlike any other time in Ghana's history. One main reason why they turned to the Ahmadiyya Muslim Mission, (formed in the late 19th century and came to the Gold Coast in 1921), was because of proselytizing efforts utilizing the local languages. Unlike the older Muslim communities, the Ahmadis preached using local languages and welcomed debates about Islam. By so doing, they won converts. In addition, Ahmadis established the reputation of being modern and championed western style education. Converting to Islam was not without its problems. Asantes lived among Muslims for centuries, even before the rise of the kingdom. While the monarchy welcomed the written and linguistic knowledge of Muslims, they curtailed the spread of Islam. This worked to maintain Islam as distinct from Asante cultural traditions. Consequently, Islam was remained the religion of the foreigner or non-Asante. This configuration has not changed.Asante women who converted to Islam during this period were ostracized by their families. Some were denied inheritance, property, titles and stools. Many left the family home and never returned. The friction caused by their conversion is partly because the Asante regard the Muslim as social inferiors. This was not always the case. British colonial rule gravely affected the relationship between Muslims and the Asante. While pre-colonial relations were positive and Muslims were held in high esteem, British use of Muslim troops to topple Asante transformed the Muslims from allies to Asante enemies. Furthermore, British rule also gave rise to an influx of unskilled young Muslim men to the new colony. Because these Muslims were not literate and were employed as menial laborers, the Asante came to regard Muslims as social inferiors. The Muslim Asante say this has not changed. Their family members continue to tease and insult their decision to become Muslims. It is because of such abuses that many refuse to speak to their family members. In cases when inheritance was revoked, the converts said they became second class members of their own families. While some acknowledge that they cannot accept some property from the family, such as stools, because of the non-Islamic customs associated with such authority, others say that they can be Asante and Muslim. Their families beg to differ. The matrilineal society has been undergoing changes since the colonial period. As more people migrate into the cities, the matrilineal loses influence and control over members. Women choosing to convert and marry Muslim men are just another example of how the power of the matrilineal society is waning. I argue the reason why the matrilineal family has turned against such converts is because they would be outside of their authority. The inability to control women members is a problem for this system. Because identity is passed via the maternal line, this system is threatened each time women leave. Another reason is that the oldest members of the matrilineal families are losing power over the youth. Their reaction against the converts is partly a result of their inability to control the youth. The women interviewed for this dissertation all claimed they faced discrimination as Muslims from their family members and society in general. They agree that they are no longer as welcomed to family functions. They also assert that they are willingly changing what it means to be Asante. One example of this change takes place during funerals. Muslim Asante refuse to wear the traditional black cloth. They opt to wear their traditional clothing which irks the family members. Wearing the Asante traditional black cloth at funerals is just one way of affirming ties to the matrilineal. Another way Muslim Asantes are changing the culture is within inheritance issues. The matrilineal system regulates and controls inheritance. As Muslim members are bypassed because of religion, other members, who would normally not inherit, are being given access to family wealth. In addition, Muslim members are another example of the matrilineal system's inability to control its members as in the past. Indeed, Muslim Asantes are proof positive that the matrilineal system is changing.
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