By T. C. McCaskie
An account of the lifetime of a Ghanaian village in the course of a century of tumultuous swap, this learn can also be a richly textured microhistory and an exploration of the meanings of heritage and modernity in an African context. The years 1850-1950 witnessed a number of momentous and transformative advancements in Asante historical past, together with British annexation and colonial overrule. In Asante Identities,
T. C. McCaskie offers a nuanced learn of this period 'from below,' concentrating on the typical lives of commoners in Adeebeba, an self sustaining village that was once engulfed via the growth of town of Kumase within the twentieth century. He tells this tale during the phrases of the villagers themselves, drawing on existence histories accumulated by means of the Ashanti Social Survey within the Forties.
McCaskie presents a deep cultural analyzing that levels over problems with selfhood and group and their impression at the colonial event. His dialogue touches on questions of id, trust, strength, funds, rights, responsibilities, gender, sexuality, and lots more and plenty extra. the result's a ebook compelling in either its historic aspect and its analytic sophistication.
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Extra info for Asante Identities: History and Modernity in an African Village, 1850-1950
The person chosen for this task was ≈bagyegyeni (pl. mmagyegyefo≈), usually and not inaccurately translated as ‘nanny’ or ‘nurse’. The etymology of the term combined together the senses of supporting (gye) and sustaining (gyina) a child (≈ba). The corps of mmagyegyefo≈ was a small body of specialist nhenkwaa. Its recruits were schooled in truthfulness (nokwaredi) and good conduct (af∑f∑s∑mdi) so as to furnish a role model for emulation. The job was gendered: males served boys and females served girls.
10 Shortly after this triumphalist display the Asantehene Kwaku Dua again exercised his sovereign will and demonstrated his personal authority. Beginning in July 1844 he set in train the formation of the Kumase Manwere fekuo – the tenth and the last created such administrative grouping, and the only one founded in the nineteenth century – and he appointed Kwasi Brantuo to its headship as the first incumbent of the Manwere stool. The very name of this office – ≈man (‘nation’: embracing concepts of people, place and polity) + were (‘just vindication’: implying a body of men who punished wrongdoing on behalf of the Asantehene) – conveyed Kwaku Dua’s sense of inhabiting and incarnating the justified power of prerogative.
Nhenkwaa) of the sika dwa in the capacity of gunbearer (atumtuni). Kwasi Brantuo’s own father was also a royal ahenkwaa in service to the Asantehene Osei Kwame. With this background the boy was clearly destined to be trained up to follow in his father’s and maternal grandfather’s footsteps. Two circumstances intervened to determine the precise nature of Kwasi Brantuo’s apprenticeship as an ahenkwaa and so define the trajectory of his life. First, in or about 1790 his mother’s overlord the Nkwantananhene Boakye Yam Kumaa married the widowed Amma Sewaa, a Kumase royal and the only surviving full sister of the reigning Asantehene Osei Kwame.
Asante Identities: History and Modernity in an African Village, 1850-1950 by T. C. McCaskie