Letters
Re- the plight of the educated African
I read the above-named article published in this magazine on September 10, 1984, with keen interest. Without doubt, the author, Dorothy V. Smith of University of Kansas, touched on very vital and disturbing aspects of education in Africa which, some may rightly argue, have been at the roots of Africa's development since the dawn of independence.The writer put her finger right on the heart of the problem when she pointed out that throughout the period of the early educational process the educated African was torn in between indigen- ous customs and European laws "The educated African, therefore, faced a difficult future and would never genuinely be fully part of his society again".
But the question really is: after almost a quarter of a century of full realisation of the harm that lopsided western education has done to Africans, is it enough to postulate that struggles developed between the intellectuals and colonialists over the direction in which education could take? Why hasn't the African managed to break the educational stranglehold and gone on a route which would develop the full potentialities to aid rapid development?
The answer it seems to me lies in the post-independence euphoria that engulfed most African states followed by the numerous coup d'etats which revealed the dissatisfaction in the whole colonial heritage and which some people erroneously think they can change through the barrel of a gun.
The need to restructure the education system is an urgent reality that can be brought about only through a systematic and conscious effort by governments which fully understand and appreciate the immense obstacles that are strewn in the path of our development.
Kwame Kwakye, Calshalton
Broni is still honourable
Mr Thomas Broni's letter to Talking Drums published on September 3 greatly encouraged me for the simple reason that it bore his full title of 'Ex- member of Parliament of Ghana's Third Republic'.To me the prefix 'Ex' is out of place because it shows him still as being Honourable for having the guts to contribute to a debate in this magazine without attempting to conceal his identity.
I have often lamented the lack of conviction on the part of Ghanaians who, from the safety of Britain, US, Germany and elsewhere do not want to express their opinions about their motherland.
It is well-known that some who have ventured did it in circumstances which make some of us wonder why they don't want to be publicly identified with their views. The most culpable are some politicians who before December 31, 1981, prided in their titles either as Honourable MPs, Ministers of State or Party Functionaries and who are in Europe or America today having been flushed out of their country by coup makers. If such people will not take advantage of the columns of the Talking Drums or for that matter any other journal to air their views and restate their principles, what justification is there for them to rave and rant in their bedrooms when other people distort the facts about Ghana.
Mr Broni was honourable and remains honourable for publicly identifying with Talking Drums to debate issues which need not be classified as taboo.
Kofi Nsiah, London
Asantehene's destoolment of Nana Kwantwi Barima Il
Your cultural analyst criticised the Accra High Court Judgement in Adansihene v Asantehene and the Asanteman Council possibly without. considering the following: the special position of the Asantehene in council, the role of the Asantehene as a Kingmaker in Asante, and the subservience of all Asantes and their chiefs (be they Amanhenes, Abrempong, Ahene or Adekuro) to the Asantehene in council.The special position of the Asantehene in Asante makes him a unique institution, he is an overlord of all Amanhene and lesser chiefs and Amanehene and other chiefs swear oath of allegiance to him as part of their enstoolment process. The normal practice is that those who initially select a new Omanhene ensure he will be acceptable to the Asantehene and will not be disobedient to him. If they have any reason to believe that he will be in- subordinate to the Asantehene they will not select him. The enstoolment of Asante. an Omanhene designate becomes complete after he has sworn an oath of allegiance to the Asantehene. In this sense the Asantehene is a Kingmaker.
Your cultural analyst went close to the truth when he said "nobody could deny the subservience of any chief in Asante to the Golden Stool". He, however, did not go far enough. The whole truth is that every Asante and Asante chief is subservient to the Golden Stool and its occupant in council. What this means is that the loyalty of every Asante belongs ultimately to the Asantehene; his chief or Omanhene serves as an intermediary between him and the Asantehene.
It follows from this that no chief can continue in office when he becomes disobedient to the Asantehene in council, and is unable to sit in council with him. When such a situation arises and the Asantehene declares that such a chief is disobedient to the Asantehene in council, and is unable to sit in council with him, then the chief's support and authority crumbles. He can not remain a chief anymore, and steps are taken to select a new chief. The Kingmakers in the area of the disobedient chief cannot force him on the Asantehene, so all they do is to select a new chief, who will be acceptable to the Asantehene.
It will interest your cultural analyst to know that since the destoolment of the Adansihene and the High Court ruling (described as bogus and unenforceable by your analyst) the Kingmakers of Adansi have selected a new Omanhene for Adansi in the person of Mr Asante-Fosuhene. He will eventually swear an oath of allegiance to the Asantehene as a climax of his enstoolment.
It is true that there are checks and balances on the constitutional powers of the Asantehene as your analyst asserts but these exist within the Asanteman council where the Asantehene consults and is counselled to change any ideas which in the view of the council are not in the best interest of the Asante.
Your cultural analyst quoted a number of legal cases to support his claim that the Asantehene has no authority to destool a chief because he is not a Kingmaker. His argument is that according to the cases he cited only Kingmakers can destool a chief. What he did not address himself to is the definition of Kingmaker.
I submit that the Asantehene is a Kingmaker in the enstoolment of all chiefs who swear oath of allegiance to him. As a Kingmaker he has authority to make and unmake such chiefs. The position and authority of the Asantehene have no parallel outside
Kwabena Owusu-Akumiah,
Kingston, Surrey
