|
Asantehene: new progress philosophy
By Kofi Akosah-Sarpong
The significance of Asantehene (King),
Otumfuo Osei Tutu II’s years-long 10th anniversary
festivity on his ascension to the Asanteman Golden Stool
goes beyond the remarkable cultural displays, the high
sounding speeches, the need to deepen the Ghanaian
democracy, and the bestowing of honours on persons
deemed to have contributed to Ghana and human progress.
At the deeper developmental level, the Asantehene, over
the past 10 years, has exposed what is inadequate in
Ghana’s and Africa’s progress – lack of firm confidence
and psychology, weak grasp of the interplay between
Ghanaian traditional values and the global neo-liberal
ones.
At the philosophical level, the Asantehene’s 10th
anniversary also reflects the gradual emergence of a new
progress philosophy that attempts to blend or juggle the
traditional with the neo-liberal, with equal respect and
dignity, where the traditional works with the
neo-liberal in resolving the contradictions within the
development process as means of pushing the frontiers of
Ghana’s progress.
The Asantehene is here exuding understanding for
motivation, against pressure to progress, that is in
short supply, in Ghana’s progress. The thinking here is
that you can’t adequately develop Ghana without
factoring in its traditional values, in all moral
considerations, as Botswana will tell you, that have
served as the basis for meaning and value for the 56
ethnic groups that form Ghana, most of whom still
function traditionally, for more than a thousand years.
To do that, as the Asantehene is attempting to avoid, is
to lose any hardcore traditional perspectives on
Ghanaian progress, and along with it any coherent sense
of objective truth that emanates from within the
Ghanaian culture as part of the global prosperity act.
Whether from his projects, in concert with global
development agencies such as the World Bank, such as the
Otumfuo Osei Tutu Charity Foundation that attempts to
tackle the nitty-gritty of local economic problems using
traditional mechanisms or using traditional methods to
resolve modern conflicts, the Asantehene, over the past
ten years, has been able to rationalize from within the
Ghanaian culture, and practicalize his thinking that
durable progress will occur fully by playing with the
two values any time it is necessary. In the Asantehene,
the Ghanaian culture, as development fodder, isn’t
alienated but used as bridge between the traditional and
the neo-liberal (that heavily runs Ghana still), thus
making the Asantehene the tunnel for balanced progress
based on his enormous credence.
The Manhyia Place as think tank
The German thinker Friedrich Nietzsche argued that the
privilege class, or in Africa the “Big Man,” have the
luxury of thinking or contemplating about progress
issues because they aren’t part of the struggling class
that do not have the comfort and time to contemplate. By
his station and immense gravitas, the Asantehene has the
luxury to contemplate about how to play with the
development values running Ghana, using his ancient
Manhyia Palace as laboratory. The Asantehene becomes the
master player of the traditional and the neo-liberal.
But as the master player, the Asantehene operates from
his deep grasp of the Ghanaian traditional values,
appropriating the good parts while attempting to refine
the inhibiting ones.
Part of Asantehene’s luxury in using his Manhyia Palace
to brew an enhanced and balanced Ghanaian development
values is his vast contacts with academia, civil
society, traditional institutions, bureaucrats,
journalists, “Big Men/Women, international institutions,
and ordinary people. The Asantehene can easily lobby the
National House of Chiefs, currently toothless and the
key convergence of the Ghanaian cultural values, as a
rallying cry in his new progress thinking – it will be
part of the awakening of traditional institutions and
values for progress.
By playing with all these diverse people, institutions
and values to hatch an enhanced new progress paradigms,
the Asantehene would be re-enacting and appropriating
what the co-founder of the Asante Kingdom, the legendary
chief priest Okomfo Anokye, who had the dexterity to
juggle and mix varying and disparaging values and
institutions of clans, families, tribes, ethnic groups
and peoples to form the Asante Kingdom (established from
1701-1896). Active till late 17th century, Okomfo Anokye
used traditional values and institutions to helped
establish not only constitution, laws, and customs but a
vast empire stretching from central Ghana to present day
Togo and Cote d' Ivoire, bordered by the Dagomba kingdom
to the north and Dahomey to the east.
What informs the King Osei Tutu 1 (the other Asante
Kingdom co-founder) and Okomfo Anokye to create a vast
empire was their ability to play with diverse values of
ethnic groups they ruled as progress acts and constantly
enhancing it. As the Asante ethnic groups increasing
becomes an all Ghanaian group through intermarriages and
migration, the Asantehene has the historical platform to
use Manhyia Palace as laboratory to hatch new progress
models, philosophically and practically, that partners
Ghanaian traditional values with that of the neo-liberal
ones.
Asantehene as Mustafa Kemal Atatürk
Pretty much of the progresses of nations are driven by
how its elites work from within their core values and
histories up to the universal level. But to do that is
to have a thorough grasp of one’s values and history,
and how to operationalize them to the global prosperity
level. The schisms between the Ghanaian traditional
values and the neo-liberal ones show this hasn’t been
done. The Asantehene is positioned in this stance by his
actions, conducts and inclinations as progress driver to
radiate a new development philosophy and practices that
emanate from Ghanaian values in concert with the global
neo-liberal ones.
The case of the Asantehene using his Manhyia Palace as
traditional-values-determined think tank brings to mind
what Turkey’s modern founder Mustafa Kemal Atatürk did
some 73 years ago. Using his gravitas, his military
discipline, his grasp of Turkish traditional values and
history, and the circles of some enlightened associates,
Atatürk used Western neo-liberal values to reform
reasonable number of Turkey’s traditional values, mixing
here and there, and juggling where appropriate, hatched
new progress paradigms, and in the process opened Turkey
to greater progress drawn from within itself, from with
its soul, from within its traditional values, and
creatively making Turkey as the bridge between Western
and Turkish civilizations, as progress act.
Among Atatürk’s work of juggling and mixing of Turkish
traditional and neo-liberal values is passing, on
October 4, 1926, the new Turkish civil code that was
modeled after the Swiss Civil Code under which women
gained equality with men in such matters as inheritance
and divorce. Turkey’s Ottoman traditional practice had
discouraged the social interaction between men and women
and the practice of sex segregation. Atatürk was able to
do this simply because he had scrupulous grab of
Turkey’s cultural values and the global ones, and how to
skillfully juggle with the two values appropriately for
progress.
In all measure, there is the Ataturk progress philosophy
in Asantehene that is gradually emerging, but need to be
grasped deeply and holistically and worked out in the
cool comfort of his Manhyia Palace, as a development
philosophy.
Asantehene as transformer
As Ataturk did, the Asantehene has all the room to hatch
a new or enhance development paradigm using his immense
gravitas as networks. By boldly touting the rule of law,
democracy and freedoms as the cornerstones of his 10th
anniversary, and simultaneously condemning Africa’s “Big
Men” syndrome, which are deemed the cause of all that
have stifled Africa’s progress for the past 50 years,
the Asantehene has set the trend for the transformation
of Africa as progress act. Here the Asantehene, unlike
years ago where Africa’s traditional institutions and
values were suppressed and demeaned, courageously
appropriates traditional values as the springing board
for progress by working with the global neo-liberal
values.
In Asantehene’s transformational progress game, there is
nothing wrong with the global neo-liberal values, what
is problematic are Africans elites not having enough
grasp of their environment and weaving it with the
neo-liberal, as confidence and psychological acts, that
has created developmental predicaments in Africa.
By Kofi Akosah-Sarpong,
Canada, May 21, 2009
|