The Significance of the Aponnwa (Blackened Stool) within the Bono (Akan) Sociopolitical and Religious Context

Background: The indigenous beads-making industry in the Krobo communities in Ghana plays a significant role in improving the livelihood of rural dwellers and the national economy. However, studies have demonstrated that a host of indigenous industries in Ghana have been on the decline over the past century. Application of knowledge management (KM) methods to beads-making tacit indigenous knowledge (IK) can enhance the management and preservation of the industry in the same systematic manner as external knowledge. Objective: Being part of a PhD project, this study investigated how KM methods can be used to manage beads-making IK knowledge in the Krobo communities in eastern Ghana. Method: Qualitative data were collected using participant observation, semi-structured interviews and focus group discussions. Data were analysed thematically, and extracted manually from the transcripts and summarised into various themes. Results: The findings of the study revealed that the socialisation process of the knowledge creation model was intensively practised in the beads-making communities to create and utilise knowledge, while the internalisation, combination and externalisation processes were practised at a low rate. On the contrary, organising ‘ba’ and dialoguing ‘ba’ were practised and found in the communities, while systematising ‘ba’ and exercising ‘ba’ were rarely practised. Conclusion: The study concludes that the knowledge creation model can be partially used to manage indigenous beads-making IK in the Krobo communities in Ghana. The study recommended, among other things, the need for officials of community radio stations, especially state-owned radio and the information centres in the local communities, to develop and broadcast programmes to disseminate information relevant to beads producers so that beads-making knowledge creation and development in the communities do not disappear, and that they should utilise storytelling, drama, traditional dance and singing competitions in the local languages to support the preservation of indigenous beads making.

The study is an examination of the conversion challenges confronting Akan Christian Royals in Ghana. The Western missionaries and missionary established churches demand that as part of their conversion requirements, Akan Royals must reject and disassociate themselves from the Black Stool, ancestors and all ancestral related activities. The Royals who claim that their families have become Christian royal families insist that authority symbols like the Black Stools and ancestral ceremonies like the Adae do not take the place of the sovereignty of God and the Lordship of Christ in their belief system. Moreover, participation in Palace services prepares them for traditional leadership and does not take them away from their faith in Christ. The traditional leadership institutions and the Royals that welcomed the Western missionaries, provided them with hospitality, security and resources for the missionary work have come to be considered as unchristian and an anathema to the Christian faith. The position of the church has created tensions within Akan Christian Royal and put the genuineness of their conversion in doubt. The study which is qualitative in nature uses both primary and secondary methods in its information gathering. Its findings provide responses to some contemporary tensions in gospel and culture studies in African Christianity. Keywords: Akan Royals, Christian Conversion, Cultural Identity, Black Stool, Authority Symbols

The paper examines the complexities between traditional and political leadership, science and technology and sustainable development in the context of developing countries. Particular resource information was drawn from Ghana’s experience. Available literature was also reviewed. The participatory methodology was used for data collection. This included Literature review or review of existing research data, Community forum, Focus group discussions, Interview of key informants and Community cafes. Key informants including chiefs, researchers, and community opinion leaders were interviewed on their perception on how science, technology and tradition can co-exist to demystify the issues of sustainable development in the rich cultural Ghanaian societies. Descriptive sampling design was used and covered various communities of Ghana. A sample size of 500, making up 100 households of about 5 people, were sampled for their views, comments and perceptions on indigenous knowledge, traditional leadership, environmental best practices. The sampling procedures employed included incidental, purposive, snowballing and cluster to identify floating respondents, groups and key informants through identification by friends, colleagues and neighbours. It was identified that both traditional and national politics have critical roles to play in ensuring sustainable development, as they stand a greater chance to demystify the misconceptions about science within the rich cultural environments of the Ghanaian society. Chiefs, Queen mothers and elders of Ghana’s traditional societies are actively contributing to sustainable development through best practices, education and advocacy and drives towards a safer and productive environment and its resources. Adopting a closer bottom-to-up approach to development was identified as a pragmatic step to ensuring an environmentally safe and productive development that applies science and technology to provide the needs of the present and future generations. Key words: Society, tradition, leadership, governance, sustainable development, indigenous knowledge.

The study investigated the influence of Christianity on Akan leadership formation in Kwaebibirem in the Brong – Ahafo Region of Ghana. It was conducted using descriptive survey as its research design. The population of the study comprised chiefs, clan’s heads and members of the clergy. Ten (10) were selected to form the participants for the study. These participants provided data for the study by way of interview in the form of focus group discussions. The data that was gathered by way of interview was analyzed thematically. It was found that the participants affirmed that Christianity has had influence on the traditional Akan leadership. Fetishism was also motivated as contributing to leadership development in the area. It is recommended that in order to preserve the core aspects of the traditional leadership system, there is the need for deliberate integration into the school curriculum at the basic school level in the Akan areas. Native language is to be used as the medium of instruction at the lower primary school. This is crucial to preserve and transfer the rich culture which involves education in the traditional and Christian institutions in the Akan areas. This will help blend the sweeping Christian ethos in modern Akan societies from which derive their identity and heritage. Keywords: Traditional leader, Black Stool, Spirit DOI: 10.7176/JCSD/57-06 Publication date: March 31 st 2020

This research discusses the phenomenon of delaying the burial of the customary leader of Agam Regency from the perspective of qiyas. This study uses a qualitative approach involving various data collection techniques, including interviews, participatory observation, and document analysis. Amid shifting values and changing religious practices in the community, the practice of funerals has become a sensitive issue that combines religious teachings and local traditions. A delay in the burial of a traditional leader may occur due to an important traditional ceremony or pending the arrival of family members from afar. Qiyas, as a method of analogy in Islamic law, becomes an instrument to formulate a conclusion in this case. The principle of qiyas allows postponement of burial if there is a greater benefit, such as maintaining the integrity of the family or strengthening the cultural identity of the local community. However, this must be done with due regard to basic religious principles, such as preserving the honor of the deceased and preventing any physical harm that may result from the delay. The study concludes that the postponement of the burial of the customary leader of Agam Regency from the perspective of qiyas can be justified in carefully regulated situations, considering the balance between religious demands, local traditions, and the social needs of the local community. The importance of dialogue between religious authorities and traditional leaders in addressing this issue cannot be overlooked, as it involves a deep understanding of intersecting religious and cultural values.

This research aims to reveal the origin and form of Baris Klemat dance in Bali as an integral part of sacred art and religious tradition. Baris Klemat dance is one of the sacred dances in Bali that has spiritual value and is closely related to the life of coastal communities. The research used a descriptive qualitative approach with data collection techniques through participant observation and in-depth interviews with traditional leaders, choreographers, composers, and people directly involved. The results showed that the Baris Klemat dance originated from the life of Balinese coastal communities, especially fishermen, as a form of expression of gratitude for the sea catch and protection from the sea gods. This dance is performed through dynamic movements and traditional tools such as klemat, kancuh, and pancer, representing fishermen's daily lives and strengthening their spiritual values. This dance plays an important role as a cultural ritual that reflects the identity of Balinese coastal communities and is part of a belief system passed down from generation to generation. This research makes an important contribution to strengthening the understanding of the cultural and spiritual richness of Baris Klemat dance. In addition, the results of this research are expected to encourage cultural sustainability and preservation of the identity of Balinese coastal communities so that the Baris Klemat dance remains alive and thriving as a valuable cultural heritage for future generations.

This study aims to answer: (1) What is the shape of the building and the Most Gih in Pura Bukit Indrakila Based on Oral Tradition?, (2) What is the Function of Pura Bukit Indrakila, and (3) How to Instill Ideology Through an Ethnopedagogical Approach to the Young Generation of Hindu Temples Indrakila Hill in Dausa Traditional Village, Kintamani District, Bangli Regency? To answer the above problems, several theories are used, namely (1) Theory of Form (Nature as Exsemplar in Architeture) Soekmono, (1974), Joseph Rykwert 1991, Luddwigh Witgenstein, 1973), Giovani Pietro, 1672), (2) Ideological Theory Althusser, (2006) and (3) Ethnopedagogical Theory Hafid, et al (2015), (Priadi Surya, 2011), (Tilaar. 2015), Bernstein (2004) This study uses a phenomenological approach. With interview data collection techniques, Document Study., and Participation Observation (Participant Observation). Triangulation and qualitative descriptive analysis. The results of the research on instilling ideology for the younger generation of Hindus are bright ideas that have been designed by the traditional and religious elders in the seka teruna teruni/deha teruna forum already have a vision and way of looking ahead as a comprehensive, as a way of looking at all things. something in general (see Ideology in everyday life) and some philosophical directions, or a group of ideas proposed by traditional and religious leaders to the younger generation of Hindus in particular and social groups of community members who are members of gebog satak in general as the proponents of Pura Bukit Indrakila in Dausa Village. The main purpose behind the planting of ideology is to offer change through a normative thought process, in this case the religious leaders and traditional leaders have fully designed the direction and goals to be achieved in terms of planting this ideology.Keywords: Ethnopedagogical, Pura Bukit Indrakila

he is one of the more ubiquitous types of carving in sub-Saharan West Africa, and it is especially common in Ghana. Although there are many types of Ghanaian stools, most can be classified as being either rectangular or circular, according to the shape of the seat and base.1 The circular is the most common and widely distributed in West Africa, and historically it is the earliest in Ghana. European records and indigenous oral traditions indicate that it preceded the rectangular by about one hundred years.2 Nonetheless, it is the rectangular that is associated with Ghana and identified with its largest ethnic group, the Akan. Among the Akan, the has varied functions.3 It is, foremost, a utilitarian object found in every household. Anyone, child or adult, may own any number of stools. Second, the is an object associated with rites of passage; although it does not necessarily possess sacral qualities, as a gift it acquires special meaning. For example, when a child begins to crawl, which means that he has survived the dangerous period of infancy, the father gives him a stool; in this instance, it denotes the continuity of life. During the female puberty rite, bra goro, when a girl is placed ceremoniously on a stool, it signifies admission to womanhood. When a bridegroom presents a to his new wife, it symbolizes marital permanency. The third function of the is as a sacred object. In an everyday context, it is imbued with the being of its owner, as if the person's essence or spirit (sunsum)4 is absorbed into it upon each sitting. Consequently, the sacredness of the increases with contact with its owner; to prevent another person's sunsum from entering it, a is placed on its side when not in use. The is also a sacred object when, in association with prestigious persons, it is used in ancestor veneration; through it, people establish and maintain contact with the ancestors, whose aim is the successful functioning of society. A fourth function of the is as a political symbol. The chief (ohene)5 is the crucial political unit in Akan society; he is the decisionmaker, and, if regarded as a descendant of the founding ancestor of his office, he may also be the symbol of clan or lineage unity and continuity. Every chief has one or more stools, which he uses to identify and legitimate his rank. In Ghana, stools are august emblems of political, judicial, and social leadership-the most important of the chief's regalia and the sine qua non of his high (Kyerematen 1964:11). In no other West African culture is this object accorded such significant value. That it has strong political associations is evidenced by the fact that the term stool may denote the office of an bhene and also of subordinate officials such as the

Generally, the stool house (Nkonwa fie) is the name given to a sacred room where deities and stools belonging to chiefs that have passed on are blackened and stored. It is a sacred place and notable from other houses or rooms where consultations and rites are performed to ask for a good thing and not bad things. In the Akan society, the stool house plays a significant part so far as the traditional leadership and political institutions are concerned. The stool house has several cultural and symbolic undertones that require a study and an understanding by modern society. Hence the study was conducted at the stool house used by the Akwamumanhene revealed philosophical, cultural, and an outstanding value attached to the stool house. This was attained by using qualitative research design and research instruments such as purposive and convenience sampling techniques. Interview and observation were the two main data collection tools used. However, the long hours of inquiry with key respondents in the naturalistic fieldwork which was peculiar of phenomenological study such as this aided the researcher in gaining in-depth information and understanding of what the stool house represents and its significance in the tradition and customs of the people of Akwamuman.

Purpose of the Study: This research explores how Tarawangsa Art, as a traditional cultural practice, plays a crucial role in strengthening communal identity and spirituality within the Budi Daya community in Cibedug, Lembang, West Java, Indonesia. Methodology: The study adopts a qualitative approach through participatory observation and in-depth interviews with community members, traditional leaders, and practitioners of Tarawangsa Art. Main Findings: The findings reveal that Tarawangsa Art not only acts as an expression of culture and spirituality but also as a crucial pillar in nurturing the community's identity and social cohesion. Integrating cultural expressions, spiritual values, and social dynamics forms a strong foundation for communal togetherness. Additionally, the community's adaptability and resilience in maintaining this tradition demonstrate cultural flexibility and robustness in the face of modernization. Applications of this Study: These findings provide insights for policymakers, educational practitioners, and cultural preservation institutions on the importance of supporting Tarawangsa Art preservation initiatives. Novelty/Originality: This study offers a new perspective on the role of Tarawangsa Art in maintaining communal identity and cohesion in the era of globalization. Through in-depth research on this cultural practice, the study highlights how spirituality and community are interwoven in creating unique cultural adaptations amidst social and economic changes.

Sickle cell disease (SCD) and sickle cell trait (SCT) are highly prevalent in Africa. Despite public health implications, there is limited understanding of community issues for implementing newborn screening and appropriate family counseling. We conducted a 3-day workshop in Kumasi, Ghana, with community leaders as lay program development advisors to assist the development and implementation of a Sickle Cell Counselor Training and Certification Program. We employed qualitative methods to understand cultural, religious, and psychosocial dimensions of SCD and SCT, including the advisors' attitudes and beliefs in relation to developing a culturally sensitive approach to family education and counseling that is maximally suited to diverse communities in Ghana. We collated advisors' discussions and observations in order to understand community issues and potential challenges and guide strategies for advocacy in SCD family education and counseling. Results from the workshop revealed that community leaders representing diverse communities in Ghana were engaged constructively in discussions about developing a culturally sensitive counselor training program. Key findings included the importance of improved knowledge about SCD among the public and youth in particular, the value of stakeholders such as elders and religious and traditional leaders, and government expectations of reduced SCD births. We submitted a report to the Ministry of Health in Ghana with recommendations for the next steps in developing a national sickle cell counselor training program. We named the program "Genetic Education and Counseling for Sickle Cell Conditions in Ghana" (GENECIS-Ghana). The first GENECIS-Ghana Training and Certification Program Workshop was conducted from June 8 to 12, 2015.

Development of local communities in Ghana is led by local governance leaders and traditional authorities. The development priorities of local and traditional governance leaders play a crucial role in shaping local community development outcomes. This reflects the fact that community development is achieved through the collective management and allocation of group resources. We investigate the development priorities of local and traditional government leaders to inform context-specific strategies for improving local leadership for the advancement of local communities. The study uses cross-sectional survey to gather data from 370 participants consisting of 132 respondents from Kumasi, 108 from Tamale and 130 from Accra. The research finds the topmost development priorities of traditional government leaders are educational facilities (94.6%), health facilities (49.4%), security (49.4%), road infrastructure (48.8%) and sanitation and waste management (45.2%). On the other hand, local government leaders identify infrastructure (57.2%), educational facilities (50.5%), electricity and street lighting (49.5%), and security (42.1%) as their topmost priority areas for development. Why are these amenities still an essential need of the community? The research believes the divergence in the weight of development priority as presented by the two governance institutions affects the collaborative effort that is needed to drive the advancement of the local community. We thereby call for a synchronisation of development objectives that blends differing interests to arrive at a collective agenda that can speed up growth and development in the community. The fact that there is some level of alignment in development priorities gives room for dialogue and the possibility of creating that synergy of ideas and skills for growth.

The rise of consumer communities leads the author to conduct this research. ‘Traditional’ approach views consumer community as a solid, stable, and homogeneous entity. However, using postmodernism approach, the author can spot identities in a consumer community. The exploration is done by participative observation through fashion marketing. It is found that there are four identities in the community, there are : 1) individual-culture identity (nature based), 2) collective-culture identity (future based), 3) temporary-structure identity (discussion based), and 4) permanent-structure identity (instruction based). Implication for marketer is also discussed at the end of this article. Keywords: identity, community, fashion marketing.

The phenomenon of cultural and religious acculturation in Indonesian society is often reflected in local rituals that are rich in religious meaning, one of which is the Angnganro tradition among the Kajang people in Bulukumba Regency, South Sulawesi. This study aims to analyze the form of the Angnganro tradition and examine the ritual practice from the perspective of Islamic law, particularly in relation to its status as a form of vow or expression of gratitude for the fulfillment of prayers. This study uses a qualitative method with a sociological approach to law in the context of field research. Data was collected through participatory observation, in-depth interviews with traditional and religious leaders, and documentation of rituals, then analyzed in three stages, namely data reduction, data presentation, and conclusion drawing. The results of the study show that Angnganro is a collective ritual performed by the community as an expression of gratitude for recovery from illness, safety from disaster, or success in achieving a specific goal. This ritual is centered in a sacred forest area and led by a traditional leader (Amma Toa), with a series of preparations that can last for months, culminating in seven consecutive days involving extended families and traditional communities. From an Islamic legal perspective, this practice can be categorized as a form of ghairu mahdhah worship which is mubah, as long as it does not contain elements of shirk, bid'ah dhalalah, or violations of the principles of tawhid. Research confirms that the Angnganro tradition is a form of local cultural acculturation and an expression of religiousness that is acceptable in Islamic jurisprudence, provided that the practice remains based on the principle of tawhid and does not conflict with sharia law.

This research aims to explore the meaning and function of traditional houses in Sifalago Susua Village, Susua District, South Nias Regency in the 21st century. The traditional houses in this region hold significant cultural and historical value and play a crucial role in the social and spiritual life of the community. Utilizing a qualitative approach and ethnographic methods, this study investigates community perceptions of changes and the sustainability of traditional house functions in the modern era. Data was collected through in-depth interviews with traditional leaders and villagers, participatory observation, and document analysis. The findings indicate that despite changes in various aspects of life due to modernization, traditional houses continue to serve important functions as symbols of cultural identity, sites for traditional rituals, and centers of social activities. The role of traditional houses as markers of social and economic status also remains relevant in the 21st century. Additionally, the research reveals that traditional houses possess strong spiritual significance, serving as a link between the present generation and their ancestors. However, challenges such as shifts in cultural values and global economic changes necessitate adaptive preservation efforts. In conclusion, traditional houses in Sifalago Susua Village remain a vital element in maintaining cultural identity and social bonds, despite the dynamics of changing times.