The individual’s sense of responsibility for him-
or herself is, in fact, expressed explicitly in the
maxim, “It is by individual effort that we struggle
for our heads” (ti wopere no korokoro). This
underlines the idea of individual effort as a neces-
sary condition for struggling for our interests.
My aim has been to show that Akan social
thought holds that the human person is complete
in his or her nature and that he or she is a unique
individual, with particular interests, wills, and desires;
capacity and dispositions for self-expression;
and ability to think and act autonomously. Akan
thought also maintains that this individual person
is, by nature, a social being so that he or she has a
natural proclivity to relate to other persons.
Interpersonal relationships are thereby formed,
and it is these interpersonal relationships and con-
nections that constitute a community. In its being,
therefore, the community is secondary to the
being of the persons. The being or reality of the
individual person takes precedence over that of
the community. However, in a social sense, the
person is not an island. Indeed, the Yoruba seem
to agree with the Igbo on this, because it is writ-
ten in theOdu Ifa, Oyeku Okanran, “On the day
that Olodumare would think that a star was
being arrogant, we would see the star suddenly
fall and disappear into darkness.” The assump-
tion has always been that the African society is
communal and collectivist through and through,
an assumption that is not wholly correct because
it ignores individualist elements in African social
thought. What Akan/African social thought
attempts to do is to integrate individual desires
and social ideals, which can best be explored in a
communicative framework that privileges ethics.
Oye onipa paais one way to say that the good
communicator is indeed a good person within the
context of community.
Molefi Kete AsanteSeealsoAkan; Ontology
Further Readings
Gyekye, K. (1991).An Essay on African Philosophical
Thought. Philadelphia: Temple University Press.
Karenga, M. (1999).Odu Ifa:The Ethical Teachings.
Los Angeles: University of Sankore Press.
Nkrumah, K. (1964).Consciencism:Philosophy and
Ideology for Decolonization and Development With
Particular Reference to the African Revolution.
London: Heinemann.PETWO
There are more than 1,000 divinities, orLwa, in
Vodu, as practiced in Haiti. The Lwa are grouped
in several pantheons, ornanchon.Petwois one of
those nanchon, along with 16 others. The most
important nanchon include, in addition to the
Petwo pantheon, the Rada, Nago, Kongo, Juba,
and Ibo pantheons.
Of these, the Petwo pantheon is arguably one
of the two most important, in terms of both size
and the role played by Petwo Lwa in Vodu. The
other main pantheon is the Rada pantheon. In
fact, the Rada and the Petwo pantheons have inte-
grated other nanchon. Thus, the Nago and the
Juba Lwa are often thought of today as Rada,
whereas the Kongo and Ibo are commonly
assumed to be part of the Petwo Lwa.
Many scholars have not hesitated to suggest
that Rada Lwa were “good,” whereas Petwo Lwa
were “bad,” if not outright “evil.” Such a sweep-
ing characterization is not appropriate because it
fails to do justice to a somewhat more complex
reality. In fact, there are constant overlaps
between the different pantheons of Lwa. The same
Lwa may appear as Rada and then as Petwo.
What seems to distinguish the Petwo pantheon
from the Rada pantheon is, above all, the general
character, attitude, or persona of the Lwa. Rada
Lwa are often associated with a peaceful
demeanor and benevolent attitude. However, this
is not always the case. When displeased or
offended, they may also turn out to be quite vin-
dictive. In contrast, Petwo Lwa are commonly
thought of as forceful, aggressive, and dangerous.
Yet they may also be protective of the living and
quite generous. For example, Ezili Dantò, a Petwo
Lwa, is appealed to by those wishing to have
children. She is also known for “giving” money.
Thus, one must resist the easy temptation of a
simplistic classification and labeling.
The wordpetwomay have come from a pow-
erful Houngan, a Vodu priest, by the name of526 Petwo