Orator and Chief, Article Review Example

This chapter has a short introduction stating the general content of the chapter, specifically the link between chiefs, orators, and third parties. The politics of avoidance is mentioned. The central question of the chapter is asked: since the ?kyeame is the chief’s proxy in discourse, how is responsibility apportioned when things go conspicuously wrong?

The ?kyeame

The role of ?kyeame in social, religious, political, and rhetorical life is discussed. Specific roles are mentioned, such as orator, envoy, prosecutor, etc. The importance of perceived moral exemplariness of the ?kyeame is discussed, since the ?kyeame stands in for the chief in all the things the chief says and does. Yet, as the above central question alludes to, the ?kyeame is imperfect, as is the chief. The fact that the chief himself may have his own verbal wit and power, which must be translated effectively, is emphasized. Cited is the effective power of individual ?kyeames, that few chiefs have only one ?kyeame, and that there is a hierarchy among them.

The Making of ?kyeame

The process of becoming an ?kyeame is discussed, specifying the development of personal confidence, and the importance of acquiring practical experience. In Hereditary Akyeame, the distinction of being a hereditary ?kyeame is detailed with a quote from Baafuor Akoto from the Ashanti tribe, a 90-year-old ?kyeame who served two kings. The symbolic black stool is mentioned, as well as the taboo of relying on a blind ?kyeame. The various ages of such ?kyeame is detailed, with extreme examples as to age and former professions, as well as lack of preparation or even willingness. In Appointed Akyeame, the differences between appointed and hereditary ?kyeame is discussed. Unlike an hereditary, appointed men often are selected for their proven abilities and ambition. An example is given where the chief had no choice but to appoint. The tendency for appointed ?kyeame’s to transcend bloodlines and tradition is stated. The career of a specific appointed ?kyeame is discussed, with a quote from one of them, Kwasi Yeboah. Also mentioned is that the death of a chief doesn’t end the role of a specific ?kyeame. The Akyeamehene is described as an orator in chief, an hereditary position, and his special job duties and privileges are given. The distancing role of his own official stool is mentioned, as the stool itself is addressed directly, never the man. The akyeamepoma is defined as a royal staff and the role of the chief orator in selecting the right one for a given occasion is described.

Ritual Wedlock

The rites and role of a chief’s ?kyeame is described as ritual wedlock, and how the ?kyeame is ritually defined as the chief’s wife is discussed. An exampling quote is provided. The similarity of ?kyeame and wedlock during ceremonies is described as emphasizing the formal closeness of the relationship. Widowhood Rights describes how the ritual wedlock extends to ritual widowhood upon the death of his chief/wife. It is stated that, in accordance with the relationship, an ?kyeame may even dance to communicate his loyalty to the dead chief. The giving by the royal lineage of gifts to a grieving ?kyeame is detailed, and exampled as a normal tribal widowhood rite. Mutual Access states that the concept of ritual wedlock /wife is especially seen in daily life. The informality of the private relations between chief and ?kyeame is discussed, and a detailed exchange of a trial regarding a violation of access-protocol is given with an extended quote. It is stated how, in furtherance to this access, the ?kyeame may receive the chief’s guests as a wife would. The ?kyeame’s Oath continues the concept of ritual wedlock, with the details of the oath binding the ?kyeame to the chief being given, along with the oath itself. The nom obosom, “drink of the gods” is mentioned. The importance of the “unspeakable oath” is discussed, and punishments for failure to abide by an ?kyeame’s oaths are detailed.