When a person falls ill, Akan concern themselves
not only with the physical manifestations of the
illness, but the spiritual aspects as well.
According to the Akan, individuals are made
up of kra (soul), honhom (breath of Divine Life),
sunsum (spirit), and mogya (blood). The kra, the
“life force” or the soul, emanates from Nyame.
The kra is said to be the small bit of Nyame that
lives in every person’s honam. Given at birth, it is
the spiritual component of our consciousness and
influences all of our actions. On an individual
basis, the sunsum is the basis of one’s character
and personality and originates from the father. It
is a functionary of the kra in that when Nyame
gives us our kra at birth, it is the sunsum that
escorts the kra; and on physical death, when the
kra returns to Nyame, it is again escorted by the
sunsum. Therefore, theKraand theSunsumare
purposeful counterparts of one another.
Libation: An Everyday Prayer
Given the Akan conceptualizations of Nyame,
the Abosom, and the Nsamanfo, and the close
relationship among them, libation functions as a
specialized method of communication with
Nyame through intermediaries. If the living want
to send a message to Nyame, they do so through
libation because Akan have the power and abil-
ity to reach the Nsamanfo directly; but if they
wish to receive a message from Nyame, Akan
consult a traditional priest (Okomfo) because
priests have the power and ability to reach the
Abosom, who carry messages from Nyame. The
Okomfo then conducts rituals, one of which
includes libation. Outside of rituals performed
on behalf of others, libation is used by Akomfo
(plural of Okomfo) to invoke the spirit of the
Abosom that they follow.
Generally speaking, libation represents the
means by which the Akan connect to the
Nsamanfo. When they want to honor and pay
respect to their ancestors, they do so through
libation. When they want to ask for peace, bless-
ings, and forgiveness or to give thanks to
Nyame, they do so through the Nsamanfo, and
they do so through libation. Libation, therefore,
is an important thread in the Akan matrix of
cultural values.
Libation does not involve reciting a memorized
prayer. It relies on the art of improvisation
inspired by the occasion. Although libation offers
the performer a wide range of creativity, there is a
general technique for the pouring of libation. To
pour libation, one requires liquid in some form.
Palm wine was traditionally used in the past.
More currently, Schnapps, a brand of liquor, and
water are used most often. Traditionally, two
people are involved in the ceremony—the one
who actually pours the libation and the one who
assists. After the “officiator” taps the top of the
bottle, the “assistant” opens it and pours the liq-
uid into a container held by the “officiator.”
When performed by a male, the officiator low-
ers his cloth if he is wearing traditional attire,
and if female, she removes her headgear as to be
open to the reception of spirit. Shoes are also
removed as a sign of respect to Nyame, the
Abosom, and the Nsamanfo. The officiator then
lifts his or her right hand and calls on the
intended spirits in ritualized order. The reason
for pouring libation is offered and specific
prayers are then announced. After each step, a
little drink is poured and the assistant, as well as
the participants, respond to what the officiator
conveys to the Nsamanfo by either saying
“Hiao” (may it be so) or “Nsa” (drink). Overall,
libation serves to foster the relationship between
man/woman and the Nsamanfo and the unifica-
tion between the world of the living and the
world of the spirits.Yaba Amgborale BlaySee alsoAdae; Adinkra Symbols; Asamando; Asase Yaa;
Nyame; SunsumFurther Readings
Buah, F. K. (1980).A History of Ghana:Revised and
Updated. London: Macmillan Education, Ltd.
Ephirim-Donkor, A. (1997).African Spirituality:On
Becoming Ancestors. Trenton, NJ: Africa World
Press.
Opoku, K. A. (1978).West African Traditional Religion.
Accra, Ghana: FEP International Private Limited.
Opokuwaa, N. A. K. (2005).The Quest for Spiritual
Transformation:Introduction to Traditional Akan
Religion,Rituals and Practices. New York: iUniverse.26 Akan