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A detailed and richly nuanced historical portrait of pre-colonial Asante.
Focusing on conjugal production and reproduction in colonial Asante, this text seeks to understand how broader social and economic factors - cash cropping, trade, monetization of the economy, British rule and Christian missions - recast the terms of domestic struggle and how ordinary men and women negotiated an ever-shifting landscape. By centring their analysis on Asante women, the authors provide building blocks for constructing a broader social history of a society whose past has largely been understood in terms of the state, political evolution, trade, and the careers of political elites.
For the first time, anthropologist Robert Edgerton tells the story of the Hundred-Year War—from 1807 to 1900, between the British Empire and the Asante Kingdom—from the Asante point of view. In 1817, the first British envoy to meet the king of the Asante of West Africa was dazzled by his reception. A group of 5,000 Asante soldiers, many wearing immense caps topped with three foot eagle feathers and gold ram's horns, engulfed him with a "zeal bordering on phrensy," shooting muskets into the air. The envoy was escorted, as no fewer than 100 bands played, to the Asante king's palace and greeted by a tremendous throng of 30,000 noblemen and soldiers, bedecked with so much gold that his party had to avert their eyes to avoid the blinding glare. Some Asante elders wore gold ornaments so massive they had to be supported by attendants. But a criminal being lead to his execution - hands tied, ears severed, knives thrust through his cheeks and shoulder blades - was also paraded before them as a warning of what would befall malefactors. This first encounter set the stage for one of the longest and fiercest wars in all the European conquest of Africa. At its height, the Asante empire, on the Gold Coast of Africa in present-day Ghana, comprised three million people and had its own highly sophisticated social, political, and military institutions. Armed with European firearms, the tenacious and disciplined Asante army inflicted heavy casualties on advancing British troops, in some cases defeating them. They won the respect and admiration of British commanders, and displayed a unique willingness to adapt their traditional military tactics to counter superior British technology. Even well after a British fort had been established in Kumase, the Asante capital, the indigenous culture stubbornly resisted Europeanization, as long as the "golden stool," the sacred repository of royal power, remained in Asante hands. It was only after an entire century of fighting that resistance ultimately ceased.
An account of the life of a Ghanaian village during a century of tumultuous change, this study is also a richly textured microhistory and an exploration of the meanings of history and modernity in an African context. The years 1850-1950 witnessed several momentous and transformative developments in Asante history, including British annexation and colonial overrule. In Asante Identities, T. C. McCaskie provides a nuanced study of this era 'from below,' focusing on the everyday lives of commoners in Adeebeba, an independent village that was engulfed by the expansion of the city of Kumase in the 20th century. He tells this story through the words of the villagers themselves, drawing on life histories collected by the Ashanti Social Survey in the 1940s. McCaskie provides a deep cultural reading that ranges over issues of selfhood and community and their impact on the colonial experience. His discussion touches on questions of identity, belief, power, money, rights, obligations, gender, sexuality, and much more. The result is a book compelling in both its historical detail and its analytic sophistication.
Forests of Gold is a collection of essays on the peoples of Ghana with particular reference to the most powerful of all their kingdoms: Asante. Beginning with the global and local conditions under which Akan society assumed its historic form between the fifteenth and seventeenth centuries, these essays go on to explore various aspects of Asante culture: conceptions of wealth, of time and motion, and the relationship between the unborn, the living, and the dead. The final section is focused upon individuals and includes studies of generals, of civil administrators, and of one remarkable woman who, in 1831, successfully negotiated peace treaties with the British and the Danes on the Gold Coast. The author argues that contemporary developments can only be fully understood against the background of long-term trajectories of change in Ghana.
The Asante World provides fresh perspectives on the Asante, the largest Akan group in Southern Ghana, and what new scholars are thinking and writing about the "world the Asante made." By employing a thematic approach, the volume interrogates several dimensions of Asante history including state formation, Asante-Ahafo and Bassari-Dagomba relations in the context of Asante northward expansion, and the expansion to the south. It examines the role of Islam which, although extremely intense for just a short time, had important ramifications. Together the essays excavate key aspects of Asante political economy and culture, exemplified in kola nut production, the kente/adinkra cloth types and their associated symbols, proverbs, and drum language. The Asante World explores the Asante origins of Jamaican maroons, Asante secular government, contemporary politics of progress, governance through the institution of Ahemaa or Queenmothers, epidemiology and disease, and education in the twentieth and twenty-first centuries. Featuring innovative and insightful contributions from leading historians of the Asante world, this volume is essential reading for advanced undergraduates, postgraduates, and scholars concerned with African Studies, African diaspora history, the history of Ghana and the Gold Coast, the history of Islam in Africa, and Asante history.
The divine kingship and chiefship of the Asante people of central Ghana have been undergoing a shift towards secularization since the start of the colonial era. Timo Kallinen maintains that a close examination of this transformation provides us with a better understanding of secularization processes in Ghana more broadly, and in other post-colonial societies whose historical development likewise differs from that of the modern West, and which have largely confronted secular modernity through encounters with European colonialism. Throughout the volume secularization is understood as a process in modern society whereby divinity is separated from the ways in which both human society is regulated and physical nature is understood to function. Divine Rulers in a Secular State has been divided into three thematic parts, each with a short theoretical introduction. In the first two, analysis is primarily inspired by the work of Louis Dumont, while in the third the theoretical ideas of Webb Keane and Bruno Latour are of central importance. The undifferentiated order of the pre-colonial Asante kingdom, in which the chiefly and priestly functions of the rulers were not separated, comprises the initial focus. Sacrifices and marriage exchanges, both of which were directed at establishing and perpetuating relations between the living and the spirits of the dead ancestors, are posited as the most important responsibilities of the chief. Also explored are perceptions that the founding of the kingdom and its authority structure are the results of sacrifices offered to various gods by the Asante king and his chiefs. The second part examines the dissolution of the traditional order since the onset of British colonial occupation. The secularization process was initiated by the aspirations of colonial administrators and missionary bodies who aimed to maintain Christian converts under the ‘political’ authority of their non-Christian chiefs, who were still important ritual leaders. Consequently, it was necessary to start dividing society along ‘political’ and ‘religious’ lines so that only the former was a mandatory concern for all. The kernel of modern citizenship was planted at the same time as the ‘religious’ conscience of individuals started to shape their rights and duties towards their ‘political’ rulers. Furthermore, theories about Asante as a state based on contract and representation were proposed and developed. In the post-colonial era chiefship has been put into the service of the independent nation state – both as an instrument of administration and a nationalistic symbol, while, most recently, chiefs have been depicted as leaders in civil society, even receiving support from global developmental organizations. Yet traditional chieftaincy is strongly criticized by certain Christian groups belonging to the Pentecostal-Charismatic movement, which still see it as integrally linked to traditional cosmologies. The third part of the book takes the discussion beyond the separation of the categories of religion and politics. Secularization has also has also entailed the dematerialization of religion, establishing it as something that ought to be understood primarily as mental or spiritual; in a secular society ‘things’ like deities, witchcraft, or sacrifices should not be recognized as proper agents and actions at the level of immanent relations. In Ghana such views are effectively contradicted by religious groups which see spiritual forces as the most powerful agents in social relations. The cases discussed deal with attempted state control of anti-witchcraft activities, the efficiency of protective magic during political upheavals, and Pentecostal notions of demonic influences in secular politics. The Conclusions section brings the themes of the book together by discussing the large-scale effects of the secular project in contemporary Ghanaian society. Research is based on anthropological fieldwork conducted in Ghana in 2000–2001 and 2005–2006, data drawn from several archival sources located in Ghana and the United Kingdom, and the anthropological and historical literature on Ghana and the Asante.
Engaging Modernity is the definitive history of Asante royal regalia and music ensembles. This second edition includes an ethnographical account of the 2014 Asanteman Grand Adae festival that prominently features the complex heritage of the visual and the performing arts in motion. Ampene's contextual account illuminates the historical narratives the regalia objects render as they move through space and time, as well as the metalanguage embodied in the objects and the symbolic language they convey in Akanland. The book combines text with over three hundred color photographs to construct subtle and nuanced views of the material culture associated with Asante royal court in the twenty-first century. Engaging Modernity is an essential and a vast transdisciplinary resource for the humanities and beyond.
Landscapes, Sources and Intellectual Projects of the West African Past offers a comprehensive assessment of new directions in the historiography of West Africa. With twenty-four chapters by leading researchers in the study of West African history and cultures, the volume examines the main trends in multiple fields including the critical interpretation of Arabic sources; new archaeological surveys of trans-Saharan trade; the discovery of sources in Latin America relating to pan-Atlantic histories; and the continuing analysis of oral histories. The volume is dedicated to Paulo Fernando de Moraes Farias, whose work inspired the intellectual reorientations discussed in its chapters and stands as the clearest formulation of the book’s central focus on the relationship between political conjunctures and the production of sources. Contributors are: Benjamin Acloque, Karin Barber, Seydou Camara, Mamadou Diawara, Paulo Fernando de Moraes Farias, François-Xavier Fauvelle, Nikolas Gestrich, Toby Green, Bruce Hall, Jan Jansen, Shamil Jeppie, Daouda Keita, Murray Last, Robin Law, Camille Lefebvre, Paul Lovejoy, Ghislaine Lydon, Carlos Magnavita, Sonja Magnavita, Kevin MacDonald, Thomas McCaskie, Ann McDougall, Daniela Moreau, Mauro Nobili, Insa Nolte, Abel-Wedoud Ould-Cheikh, Benedetta Rossi, Charles Stewart.