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Toward a Dialogic Interpretation of Psychological Belief in Spirits Among Gamei of Ghana

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Toward a Dialogic Interpretation of Psychological Belief in Spirits Among Gamei of Ghana University of Denver Digital Commons @ DU Electronic Theses and Dissertations Graduate Studies 1-1-2009 Toward a Dialogic Interpretation of Psychological Belief in Spirits Among Gamei of Ghana Ebenezer Narh Yebuah University of Denver Follow this and additional works at: https://digitalcommons.du.edu/etd Part of the Africana Studies Commons, Anthropology Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Yebuah, Ebenezer Narh, "Toward a Dialogic Interpretation of Psychological Belief in Spirits Among Gamei of Ghana" (2009). Electronic Theses and Dissertations. 724. https://digitalcommons.du.edu/etd/724 This Dissertation is brought to you for free and open access by the Graduate Studies at Digital Commons @ DU. It has been accepted for inclusion in Electronic Theses and Dissertations by an authorized administrator of Digital Commons @ DU. For more information, please contact [email protected],[email protected]. Toward a Dialogic Interpretation of Psychological Belief in Spirits among Gamei of Ghana A Dissertation Presented to the Faculty of the University of Denver and the Iliff School of Theology Joint PhD Program In Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy By Ebenezer Narh Yebuah March 2009 Arthur C. Jones ©Copyright by EBENEZER NARH YEBUAH 2008 All Rights Reserved Author: Ebenezer Narh Yebuah Title: TITLE OF DISSERTATION (OR THESIS) Toward a dialogic Interpretation of Psychological Belief in Spirits Among Gamei of Ghana Advisor: Arthur C. Jones Degree Date: March, 2009 Abstract This study examines central aspects of the ancestral tradition of the Gamei of Ghana which have not previously been investigated systematically from a psychological perspective. It is argued that Carl Gustav Jung and his intellectual descendants are the only Western psychological thinkers who have come close to formulating a conceptual framework that is helpful in this context, because Africa featured prominently in Jung’s formulations of his influential psychological theories during his archetypal journey to Africa. Accordingly, core features of Jungian theory are examined in order to determine the extent to which a psychological investigation of Gamei cosmological perspectives, particularly perspectives on death and spirits, can enrich our understanding of traditional Ghanaian cultural practices. By the same token, the limits of Jungian theory are also explored, along with an identification of the ways in which Jungian theory can, conversely, be enriched by the application of traditional Ghanaian cosmological frameworks. Gamei concepts of death and funeral rituals, widowhood rites and the ancestral world are examined in considerable depth, and it is argued that the Jungian concept of the collective unconscious is considerably similar, conceptually, to the ancestral world of the Gamei as experienced in traditional Ghanaian culture. However, it is also pointed out that in Jungian theory, individuation is the goal of life, while ancestorship is the ultimate goal of life for the Gamei and other African peoples. A formulation is offered that expands Jung’s theory to include a final developmental stage, the attainment of ancestorship. It is argued that including an elucidation of the widespread experiences of ancestorship and community among indigenous peoples has the potential to enrich the current scope of psychological theory. In this re-formulation, drawing from observations in Ghanaian and other indigenous African cultures, a meaningful psychology reflects universal spiritual ii phenomena that encompass the individuation process, ancestorship and community as an integral whole. In the final chapter, the core arguments of the various chapters are re-captured, concluding with a summary of the salient contributions of the dissertation. iii Acknowledgements Doctoral study and working two jobs are the most unbearable enterprise. The magnitude of this enterprise and its completion with joy includes the involvement of a community of scholars and friends that offer support and encouragements. Without these numerous persons, this dissertation could not have been an actuality. I am profoundly grateful to them all. Thanks to Robert H. Neuwoehwer, an adjunct professor who taught a course “Religion and Jungian Psychology,” that provided the enthusiasm and framework for this project. The members of the Peoples Presbyterian Church (U.S.A), in Denver, Colorado, where I serve as a Minister of Christian Education, have been a family for us in meaningful ways too numerous to mention. Special mention goes to Rev. Nathan Bryd, Rev. Cylde Miller, Alfred Onyeku, Walter and Dorothy Carroll, Wanda Beauman, Olivia Hudson Smith, and other faithful friends outside Peoples, including Sampson Kotey (Adeitse) Samuel Tagoe, Curtis Jones, Clarence Ammons, Bill Scheide, Jason and Lisa Hickman, Nan and Victor Dawson, Jennifer and Jeff Witten for their unfailing friendship over all these years. My dissertation committee members were exceptional instruments in finishing the project. Professor Arthur C. Jones (my beloved advisor and professor) provided significant crucial conceptual clarifications, timely comments and revisions, and asked pertinent personal questions in terms of the thesis of the dissertation. Norman F. Watt (my beloved friend), for editing the manuscripts in its final form and offering useful corrections and comments, while Edward P. Antonio explained African thoughts to strengthen my arguments. Any errors remaining are solely my own. Thanks and gratitude go to my wife and dear friend, Rejoice, the strong tower of our family, for her unwavering relationship, tolerance, and understanding for bearing with the burden of parenting alone, and to my children, Nii Yebuah, Mawukle and Naa Dei-Neequaye for bearing with an exceedingly busy father. Further, thanks go to my brothers and sisters in Ghana for their support and encouragement. Finally, I give glory to God and thanks to my deceased parents—Abraham Yebuah Nortei and Nora Dei Neequaye and deceased father-in-law, Owula Martey Kodi for their invisible presence always with me. iv Table of Contents Abstract…………...……………………………………………………………....ii-iii Acknowledgements……………………………………………………………….......iv Chapter One................................................................................................................1 Introduction and Thesis…………………………………………………………......1 The Impact of Negative Cultural Stereotypes about Africa and Africans…….......12 Jung’s Orientation to African Culture……………………………………………..14 Implications for a Psychological Understanding of Gamei Tradition……………..21 Jung’s Concept of the Archetypes of the Collective Unconscious…………….......21 Limitations of the Study……………………………………………………….......26 Outline of the Study………………………………………………………………..35 Chapter Two…………………………………………………………………………38 Origins of Carl Gustav Jung’s Theory for Belief in Spirits……………………........38 Jung’s Psychological Understanding of Spirits ……………………..........................38 Critique and Expansion of Jungian Conceptualizations and Conclusions……...........68 Chapter Three…………………………………………………………………..........71 Concepts of Death: Gamei and Jung/Jungian………………………………………...71 Jung/Jungians and Death………………………………………………………..........81 The Unconscious psyche’s transcendence of space and time………………………...82 Death as a Teleological Concept…………………………………………………......91 Points of convergence and divergence in Jungian concepts of death and Gamei… ………………………………………………………………………………………101 Chapter Four…………………………………………………………………….......110 Community and Funeral Rituals in Ga Society……………………………………....110 The Ritual of Bathing the Dead: ‘Kotsagbamo Kusum ke gbonyo he juu’ .………...110 The Day of the Funeral………………….………………………………………........116 Ritual of breaking of kola-nut: Separation and Reconciliation………………….........117 Ritual of presentation of gifts……………………………………………………........119 Closing of the Casket……………………………………………………………….....121 The Funeral Obsequies…………………………………………………………….......124 Traditional Funeral Procession ‘Carrying of the Corpse’: Jennyo Gbonyo Nowomo Alo Shifoo………………………………………………………………………………124 Cemetery…………………………………………………………………………….....127 Final Funeral Obsequies ‘Faafoo’………………………………………………….......129 The Day of the Funeral ‘Yarafeemogbi’……………………………………………......132 Ritual of Removing the Unfound Deceased Spirit ‘Otofojiemo kusum’…………….....133 Jung and Gamei Psychology of Unconscious: the Archetype of Mother Earth……......136 Summary and Conclusion…………………………………………………………........141 v Rite of purification and widowhood rite ‘Hebulemo’…………………………………..................................................................142 Chapter Five…………..…………………………………..……………………...........150 Ga Ancestral Psychology and Ancestral World…………………………………..........150 Gamei Ancestral World………………………………………………………………...166 Jung/Jungian and Ancestorhood………………………………………………………..170 Jung/Jungian Interpretation of the Ancestral World of the Gamei……………………..185 Summary and Conclusion…………………………………………………………........187 Chapter Six………………………………………………………………….………....190 Conclusions and Contributions: Toward a Dialogic Psychological Formulation……....190 Contributions…………………………………………………………………………...195 Bibliography…………………………………………………………………………...199 Appendix 1: ……………………………………………………………………………221 Glossary………………………………………………………………………………...221 Indigenous terms………………………………………………………………………..221 Jungian terms…………………………………………………………………………...223 Appendix 2……………………………………………………………………………..224 Chronology……………………………………………………………………………..224 vi Chapter
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