Asafo Flags Part 1: They are essentially tribal military colours/flags from Ghana and West Africa, used from colonial times to the present and often feature the Union Jack in canton. The Asafo are traditional warrior groups in Akan culture. The word derives from sa, meaning war, and fo, meaning people. The traditional role of the asafo companies was defence of the state. As the result of contact with European colonial powers on the Gold Coast (present-day Ghana), the Fante, who inhabit the coastal region, developed an especially complex version of the concept in terms of its social and political organization based on martial principles, and with elaborate traditions of visual art, including flag banners with figurative scenes. Asafo flags are popular among the Fantse of the coastal area. The flag is a cloth of solid color that is about three feet by five feet in dimensions. The symbols on the flag are appliqued and occasionally embroidered. The flags of the Fante-people from Ghana are very special regarding their history and appearance. They form the only example of figurative art on a flat level, that is well known in all Africa, apart from modern African art. More known are the statues and objects, which are figurative of nature, and flat wall- and floor-carpets, which show abstract-decorative patterns; but the Fante flags cannot be compared to anything. That this people has developed this form of expression may be due to European influence, dating from about three centuries ago. Unusual in the Fante is their tendency for assimilation, in adopting new elements, which signify an enrichment of their culture. Much more than their neighbours, or whichever other African people they have been in regular contact with Europeans — especially the English and Dutch left their traces, as can be seen in the Fante flags. Remarkable to the social structure of the Fante is the organisation of their warriors who are called asafos. These were arranged in companies. Each company designed its own flag, which was to express its own power and might and, quite often, the inferiority of the adversary. At special occasions like feasts and funerals the flags were showed and special dances were executed with it. These exhibitions could result in little wars when a depicted prank on a flag caused offence to another party. A competitor could be depicted as a pack of vultures or as a shoal of fish, eating its fill, only to be eaten by the crocodile — the flag’s company. Apart from this rivalry proverbs from everyday life could be depicted. The oldest kept specimens date from the second half of the 19th century, but even today these flags are being made.There are, however, restrictions for replacement of old by new flags. Each new flag has to be approved by the highest authority within the hierarchy and subsequently has to be inaugurated in a special ritual. The images are striking by their simple, powerful forms; its composition points at a preference for assymetry, which has a dynamic effect. Even though the Akan societies, had no standing army, the asafo — i.e., a people’s militia — was a well established social and political organization based on martial principles. Every able-bodied person belonged to an asafo group; every child automatically belonged to his or her father’s company. Internal sub-divisions within an individual company included the main fighting body, the scouts, reserves, and the minstrel unit whose main job it was to sing patriotic and war songs to boost the morale of the military. The asafo companies forming the national army were organized into main fighting divisions thus: adonten (vanguard — main body under the adontenhene), twafo (advance guard), kyidom (rearguard — under the kyidomhene), nifa (right wing under the nifahene), benkum (left wing under the benkumhene), akwansra (scouting division), ankobea (home guard under the ankobeahene), and gyaase (the king’s bodyguard under the gyaasehene). Asafo companies were also differentiated by the different colors of headgear and hairstyles worn by members, exclusive drums, horns and other musical instruments, appellations, and emblems. Other units within the main divisions included afonasoafoo (the carriers of spears and shields), sumankwaafoo (the herbalists and medicine men), and the asokwafo (heralds). Asafo companies existed in all the Akan states. In Asante, the national asafo was commanded by the Asantehene, but two generals, the kurontire and akwamu, were the military leaders. The Fantse went a step further by incorporating some European customs in their Asafo companies. The typical Asafo company in a Fantse township, according to Aggrey (1978), was headed by the Tufohene, the military advisor to the chief of the township. Next in line is the Asafobaatan. Supi was the commanding officer, while the divisional captain within a company was called the Safohene (for the male) or Asafoakyere (for the female). Other ranks in the Asafo were the Asafokomfo (the priest), okyerema — head of the akyeremafo (the drummers), frankaakitani (flag bearer), sekanboni (sword maker), okyeame (spokesperson or linguist), and abrafoo (police officers) and adumfoo (executioners). Military titles of honour that were conferred on individuals for their heroism and bravery included osabarima, baafoo, osahene, katakyie, oberempon, osagyefo, and ogyeatuo. The akyem (shield) symbol depicts heroic deeds and bravery. Such heroic deeds were treasured long after the death of the hero as implied in the following maxim: ekyem tete a, eka ne meramu (When a shield wears out, the framework still remains). The prestigious title of oberempon was conferred on individuals who not only rendered public service, but also on those who excelled in military service. In Asante, chiefs who earned the oberempon title were allowed to carry sika mena (gilded elephant tails). The highly prestigious title of oberempon was seldom conferred for other than valor, but later it became one with which distinguished service to the state might be rewarded. Hence the expression: obarima woye no dom ano, na wonye no fie, meaning a man is made facing the enemy on the battlefield, not in the home — not lording it over women. This posuban (military post) is to be found in Mankessim, Central Region, Ghana. Other Fantse towns have the posuban. Even though the asafo, in the past had as its primary role the defence of the state, it did perform other social services. In the present times, the social services performed by the asafo include serving as a search party when one is lost or when one drowns in a river, public sanitation, maintain public trails, foot paths and bridges. The asafo companies also engage in competitions during festivals. Every able-bodied person was expected to serve a military duty when called to action. Each township will have at least one asafo company. One’s membership in an asafo company was determined by one’s father’s lineage (ntoro — among the Asante or egyabosom — among the Fantse).
Posted on: Wed, 24 Dec 2014 18:00:01 +0000
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