Abstract
Traditional and Christian leaders in Akan communities in Ghana provide leadership services for the same Akan people. For proper internal harmony and identity devoid of identity crises, the two leadership systems should not only understand each other but must be willing to learn relevant values and lessons from each other. The integration which has already taken place among Akan traditional leaders as they have over the years learnt Christian leadership values and lessons from churches and mission schools is yet to take place properly in Christian leadership formation. This article seeks to analyse the values and lessons in Akan traditional leadership formation and its significance for Christian leadership formation. Observation and interviews of the Akan traditional leadership institution at Akuapim, Akyem and Asante and examination of secondary materials on early interpreters of the interaction between the Akan traditional leadership institution with the Christian faith are used to gather qualitative data. Akan traditional leadership formation pays much attention to matters of royal consciousness, leadership as service, mentoring, the celebration of the Adae festival and oath swearing. Christian leadership formation that seeks to avoid the church being alien on Akan cultural soil will need to pay attention to the indigenous leadership formation when addressing issues on institutional memory, stewardship, women in leadership, leadership as service and accountability in Christian leadership. Keywords: Akan, Christian, Traditional Leadership, Leadership Formation.
Highlights
Robert Rattray, one of the early students of the Akan cultural world-views identified the existence of the Akan traditional leadership system before the arrival of Western missionaries, merchants and colonial authorities.1 The Akan traditional leadership according to Addo Dankwa III, accommodated and created the environment for the survival of the new entries of merchants and Western European missionaries.2 Kofi A
Christian leadership formation that seeks to avoid the church being alien on Akan cultural soil will need to pay attention to the indigenous leadership formation when addressing issues on institutional memory, stewardship, women in leadership, leadership as service and accountability in Christian leadership
The insistence of traditional leadership formation raises questions about the mindset of the Akan on the adequacy of Western missionary education to respond to traditional leadership needs and values
Summary
Robert Rattray, one of the early students of the Akan cultural world-views identified the existence of the Akan traditional leadership system before the arrival of Western missionaries, merchants and colonial authorities. The Akan traditional leadership according to Addo Dankwa III, accommodated and created the environment for the survival of the new entries of merchants and Western European missionaries. Kofi A. According to Kwabena Safo, ‘the selected royals are kept in Apatam (the selected place for the confinement formation process), for the traditional education.’31In explaining the purpose of the confinement education Nana Owusu Afriyie opined that ‘at Apatam they are taught the key values of Asante customs and acceptable norms like public speaking, relationship with other kings, self-control and history of the state. Of Asante, and how to walk, speak and govern the people in a way befitting a king.” The confinement period when handled properly ensures knowledge of the desirable values of the Akan kingship institution It further promotes transformation in the public behaviour of leaders, develops their spirituality and positions them to effect traditional education among other leaders. During his installation as Asantehene, Otumfuo Osei Tutu II swore the great oath of Asante in the following words
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