Crab Orchard Review Vol. 12, No. 2, our
Crab Orchard Review Vol. 12, No. 2, our Crab Orchard Review Vol. 12, No. 2, our
164 ◆ Crab Orchard Review Kim Foote I don’t know how I should take his comment. I’m not sure if he’s making fun of my color. In Ghana, some people have been quick to laugh when I call myself “black.” It’s a label that would never be questioned back in the United States, my birth country. But for Ghanaians, “black” is a color. To them, my cinnamon complexion makes me “red.” When Mr. Mensah announces our intent to leave, there’s some bustle. The family doesn’t want us to go without eating. The woman who painted our arms places pots on the floor. I’m amazed as always as this seventy-plus-year-old woman bends over at the waist and keeps her legs straight. She dishes out food and passes a bowl of fufu and light soup with chicken to the elder at the altar. As he eats with his right hand, he stares at the altar and speaks inaudibly, as though communicating with the ancestors whose memory he’s evoked. She next gives sodas and some of the chicken and stew to Mr. Mensah, Mr. Sikayεfi, and me. I chew slowly, hoping that one of the family members will miraculously satisfy my wish to see artifacts. But before long, they’re collecting our dishes and showering us with “Afehyia paa! Afehyia poo!” As we stand to leave, I realize I’m feeling little disappointment over not having seen anything related to slaves. Besides it being an entertaining morning, I’ve gotten a chance to witness how Christianity rubs shoulders with Elmina’s indigenous beliefs. As unholy as symbolically feeding one’s ancestors might seem to some, the occasion has served as a family reunion, which even the most secular of holidays can do where I come from. Anyway, in the end, I’m too shy to take pictures, let alone ask the family if they have any slave artifacts to show me. And besides, I still might get a chance that Saturday during the second half of the ceremony, which consists of a parade and a durbar— an outdoor gathering for political speeches and traditional dancing and drumming. On our way off the porch, Mr. Sikayεfi hands my camera back. The elder at the altar stops eating and glares at it. I go to shove it in my bag, but to my shock, he wipes his hand and picks up the cup he used to pour libations. I watch open-mouthed as he poses for me in libationpouring position. I snap a picture, hoping some ancestor won’t rise up and thump me over the head. Dressed in white-and-black cloth, the Nananom—royal families—of Edina Traditional Area gather at the palace of the
Kim Foote Omanhen—state leader. A group of young men dance and play drums covered with black-and-red checkered cloth. GTV reporters and their cameramen mill about, recording them. Mr. Sikayεfi has left me in the care of Mr. Mensah, who points out the Omanhen, one of the last to arrive for the parade. He wears amulets tied around his arms and a small straw cap, in addition to his kente and royal sandals. One of his attendants bounces and twirls a giant, velvety king’s umbrella above his head. Having seen traditional entourages before, it doesn’t seem all that spectacular to me. What catches my attention is the grey-haired white couple who emerge from an air-conditioned SUV, along with a Ghanaian man. They greet the Nananom. I whisper to Mr. Mensah, “Who’re they?” He tells me it’s the Dutch ambassador to Ghana and his wife. The man accompanying them is the Komenda-Edina-Eguafo-Abrem District Assemblyman. He tells me that the Dutch ambassador has participated in Bronya for a long time. I ask him why. “It is a testimony to the three hundred-year friendship between Elmina and the Netherlands.” I’m so taken aback that I can’t respond. Friendship? But why would Elminans call it that? To me, the Dutch are less friends and more a reminder of my enslaved African ancestors’ suffering. The drumming picks up, and the queen mothers of the royal entourages lead the procession. They’re accompanied by women wearing colored kente and dancing the subtle movements of adowa. At the middle of the parade is the Omanhen, surrounded by three or four divisional rulers. They walk beneath the dancing umbrella. Long talking drums—carried on the heads of young boys—rear up the procession. I vaguely wonder how their heads must feel. The drummers pound so hard that muscles bulge in their arms. A young boy follows them with a pile of spare sticks, which he continuously passes to the drummers as theirs break. I’m still puzzling over the Elmina-Dutch friendship as Mr. Mensah and I join the parade along with a few Ghanaian guests of the Nananom. Elminans wave and cheer from the roadside and from their windows and balconies. We pass the home of the family we observed Bronya with, and the elder who I photographed waves his handkerchief cheerfully when he spots me. Groups of young men join the parade to dance and sing ecstatically near the drummers. Mr. Mensah tells me they’re songs of the asafo, Crab Orchard Review ◆ 165
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Kim Foote<br />
Omanhen—state leader. A group of young men dance and play drums<br />
covered with black-and-red checkered cloth. GTV reporters and their<br />
cameramen mill about, recording them.<br />
Mr. Sikayεfi has left me in the care of Mr. Mensah, who points<br />
out the Omanhen, one of the last to arrive for the parade. He wears<br />
amulets tied around his arms and a small straw cap, in addition to his<br />
kente and royal sandals. One of his attendants bounces and twirls a<br />
giant, velvety king’s umbrella above his head.<br />
Having seen traditional ent<strong>our</strong>ages before, it doesn’t seem all<br />
that spectacular to me. What catches my attention is the grey-haired<br />
white couple who emerge from an air-conditioned SUV, along with a<br />
Ghanaian man. They greet the Nananom.<br />
I whisper to Mr. Mensah, “Who’re they?”<br />
He tells me it’s the Dutch ambassador to Ghana and his wife.<br />
The man accompanying them is the Komenda-Edina-Eguafo-Abrem<br />
District Assemblyman. He tells me that the Dutch ambassador has<br />
participated in Bronya for a long time. I ask him why.<br />
“It is a testimony to the three hundred-year friendship between<br />
Elmina and the Netherlands.”<br />
I’m so taken aback that I can’t respond. Friendship? But why<br />
would Elminans call it that? To me, the Dutch are less friends and<br />
more a reminder of my enslaved African ancestors’ suffering.<br />
The drumming picks up, and the queen mothers of the royal<br />
ent<strong>our</strong>ages lead the procession. They’re accompanied by women<br />
wearing colored kente and dancing the subtle movements of adowa.<br />
At the middle of the parade is the Omanhen, surrounded by three<br />
or f<strong>our</strong> divisional rulers. They walk beneath the dancing umbrella.<br />
Long talking drums—carried on the heads of young boys—rear up<br />
the procession. I vaguely wonder how their heads must feel. The<br />
drummers pound so hard that muscles bulge in their arms. A young<br />
boy follows them with a pile of spare sticks, which he continuously<br />
passes to the drummers as theirs break.<br />
I’m still puzzling over the Elmina-Dutch friendship as Mr.<br />
Mensah and I join the parade along with a few Ghanaian guests of<br />
the Nananom. Elminans wave and cheer from the roadside and from<br />
their windows and balconies. We pass the home of the family we<br />
observed Bronya with, and the elder who I photographed waves his<br />
handkerchief cheerfully when he spots me.<br />
Groups of young men join the parade to dance and sing ecstatically<br />
near the drummers. Mr. Mensah tells me they’re songs of the asafo,<br />
<strong>Crab</strong> <strong>Orchard</strong> <strong>Review</strong> ◆ 165