Religion in The Ashanti Province of Ghana
Religion in The Ashanti Province of Ghana
Religion in The Ashanti Province of Ghana
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Religion in the Ashanti Province
of Ghana
Ray Y. Gildea, Jr.
Associate Professor of Social Studies, Mississippi State College for Women
Africa has been repeatedly in the publickeenly involved in the guidance of life.
eye since 1955. After Ghana's independenceEmotion, sensation, thinking, insight,
in 1957, there has been a growing curiositymemory are all processes explained by
among Americans as to the cultural heritagethe activities of the soul. It can ad-
underlying that country's political manifesta- vance one's general welfare and can
tions. In this article the author analyses theextend its protection to an individual's
development of Ashanti's religion, a sig-wife and family. The soul of a woman
nificant aspect of this province's culture. is weaker than that of a man and,
prior to marriage, a girl is guarded
AN ASHANTI absorbed in religion by the father's soul. A soul normally
Jr'^ is also engaged in family life,is found in the body, but it can sep-
economic affairs or political ac-arate itself from it, as in dreams, and
tion. Indeed, the sacred aspects of hiscan venture to distant places.
life are not easily set apart ; however, The second soul is sunsum, the
certain groups of beliefs can be viewed spirit, which serves as an escort to
as mainly religious rather than eco-the soul. Unlike the soul, the spirit is
nomic, social or political and can thusnot restricted to humans. The gods
be treated separately. In reality, thehave a heavy spirit and thus are su-
work and prayers of the farmer areperior to men.3 Certain animals, trees,
integral parts of the same act.1 and rocks have spirits, but the spirits
Most Ashanti have a fundamental are light. Yet, all spirits must be re-
belief in two souls. The first soul or spected.
kra is a superpersonal one investedWhen at a body dies, the spirit van-
the outset in man by Nyame, the ishes, but not the soul. The soul, now
Supreme Creator. Soul is the key to called saman, takes up a new life
conception. It is the soul of the father among the ancestral souls. The jour-
that gives life to the blood of the ney to another life is expressed in
mother. A child is thus created from funeral and burial ceremonies. Most
the blood of the mother and the soul souls make the change gradually and
or life of the father.2 The soul is directly; a few unfortunate ones may
pass through an intermediate state be-
fore
Ray Y. Gildea, Jr., is associate professor of attaining the ancestral world.
social
studies (geography) at Mississippi State CollegeThe ancestral world is a society
for Women. He received his B.S. degree from Cor-
with an organization like that of the
nell University, his M.A. degree from the Univer-
sity of Virginia, and is currently undertaking a doc- society. It is an invisible com-
living
toral program in social science education at munity
the Uni- of men that takes part in the
versity of Virginia. He has taught geography visible
at the society of men. The ancestors
University of Florida and Louisiana State University,
are the real owners of property and
and economics and geography at Auburn University.
the custodians of the laws and customs
Among the author's contributions are articles in the
Journal of Geography, Focus , and American of the tribe.4 The
Peoples living men who act
Encyclopedia. as heads of families or chiefs are
209
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210 SOCIAL SCIENCE FOE OCTOBER 1963
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RELIGION IN THE ASHANTI PROVINCE OF GHANA 211
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212 SOCIAL SCIENCE FOR OCTOBER 1963
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