© University of Cape Coast UNIVERSITY OF CAPE COAST TO EAT OR NOT TO EAT: A STUDY OF THE ROLE OF AFRICAN TRADITIONAL RELIGIOUS FOOD ETHICS IN THE TRADITIONAL FOOD PRACTICES OF LARTEH, GHANA. ALEXANDER HACKMAN-AIDOO 2014 1 Digitized by Sam Jonah Library © University of Cape Coast UNIVERSITY OF CAPE COAST TO EAT OR NOT TO EAT: A STUDY OF THE ROLE OF AFRICAN TRADITIONAL RELIGIOUS FOOD ETHICS IN THE TRADITIONAL FOOD PRACTICES OF LARTEH, GHANA. BY ALEXANDER HACKMAN-AIDOO Thesis submitted to the Department of Religion and Human Values of the Faculty of Arts, University of Cape Coast, in partial fulfilment of the requirements for the award of Master of Philosophy degree in Religion and Human Values. JUNE, 2014 2 Digitized by Sam Jonah Library © University of Cape Coast DECLARATION Candidate’s Declaration I hereby declare that this thesis is the result of my own original work and that no part of it has been presented for another degree in this university or elsewhere. Name: Alexander Hackman-Aidoo Candidate’s Signature: …………………………. Date: …..…………………. Supervisors’ Declaration We hereby declare that the preparation and presentation of the thesis were supervised in accordance with the guidelines on supervision of thesis laid down by the University of Cape Coast. Name: Rev. Prof. Benjamin Abotchie Ntreh Principal Supervisor’s Signature: …………………. Date: ………….………... Name: Mr. Mustapha Abdul-Hamid Co-Supervisor’s Signature: ………………………. Date: ………………........ ii Digitized by Sam Jonah Library © University of Cape Coast ABSTRACT Several works have explored the relationship between religion and food. Such works posit that the two are undeniably close (Meyer-Rochow, 2009; Norman, 2003). Inferring from Eastern Buddhist and Christian monastic traditions, one observes the significant roles these religious centres played in maintaining the traditional foods of a people. The preservation of such foods was possible because they were often associated with religious rituals and ceremonies. In much the same way, we can ascribe similar roles to indigenous African shrines. Thus, using an interpretive paradigm mainly through observation and interaction, this study set out to investigate the role indigenous Ghanaian shrines are playing in maintaining the traditional foods of a group, using the people of Larteh in Ghana and the Akonedi shrine as the basis. The study pointed out that there is a strong affinity between religion and food and that unknown to many, the Akonedi shrine has preserved the traditions associated with food habits in Larteh because of their close connections with religious ceremonies. The study, however, also found that religion, as dysfunctional as it could be sometimes, has also contributed to the loss of some traditional foods such as aprapransa, apiti and others because they are associated with witchcraft. In view of this, it is recommended that Ghana could consider following the example of India where the International Indian Treaty Council (IITC) continues to push for indigenous foods. Besides, the study recommends that traditional religious leaders need to strengthen religious institutions particularly those associated with traditional foods. iii Digitized by Sam Jonah Library © University of Cape Coast ACKNOWLEDGEMENTS The present state of this thesis comes from the support of many people who deserve mention. I am, first of all, grateful to my supervisors, Rev. Prof. Benjamin Abotchie Ntreh and Mr. Mustapha Abdul-Hamid for their invaluable contributions and suggestions which have resulted in the successful completion of this thesis. For Mr. Hamid, I still remember that you initiated this process. Nonetheless, I am also indebted to my friend, father, brother, mentor and boss, Rev. Dr. Simon Kofi Appiah under whom I have worked as a Senior Research Assistant. ‘Prof.’ your useful comments, suggestions, contributions and tutelage has resulted in the current state of this work. You did not just show me the way; you practically taught me the scientific way of writing. Many thanks to the Chief of Larteh Kubease, Nana Kwatei Agyemfra II, the Osofo of the Akonedi shrine, Okomfo Tano, Okomfo Kyao, C5, Evans and my chief informant, Otu Dankwa, for the invaluable information and warm reception they gave me throughout my research. My sincere thanks to Mr. I. Wilson Parry in whose house I stayed in Larteh for my studies. Throughout the period, you fed me and led me to the individuals I could talk to. God bless you. I am thankful to Dr. Yaw Sarkodie Agyemang (Wofa Yaw), Head of the Department of Religion and Human Values, University of Cape Coast for his encouragement. I owe Rev. Prof. E. B. Anum many thanks for the confidence he showed in me as a student and encouraged me to work hard. I am also grateful to Ms. Joyce Buruwaa Mensah who bought me a laptop computer when I started postgraduate studies and Ms. Naana Essien who iv Digitized by Sam Jonah Library © University of Cape Coast willingly offered me her laptop to use when my own got stolen. My heart also goes out to Ms. Resi Bokmeier in Stuttgart, Germany, who consistently sent me emails to find out the progress of work. My heartfelt thanks go to all my post-graduate colleagues including Mr. George Anderson Jnr, Jude Cudjoe Tsikata, Rev. Fr. David Obeng Paintsil and Ms. Linda Adu. I enjoyed studying with you. Mr. Mohammed Abubakar Abdul Moomeen and Ms. Mercy Adzo Klugah, who both read earlier drafts of this work and provided useful comments to improve it, deserve a word of thanks for their time. Thank you very much Mr. Nicholas Parry; you left your own studies in University of Ghana just to be with me in Larteh. v Digitized by Sam Jonah Library © University of Cape Coast DEDICATION To: The late Joseph Acquah Hackman Rev. Dr. Simon Kofi Appiah Mrs. Lucy Afriyie Danquah Abena Anane Ms. Joyce Buruwa Mensah vi Digitized by Sam Jonah Library © University of Cape Coast TABLE OF CONTENTS Content Page DECLARATION ii ABSTRACT iii ACKNOWLEDGEMENTS iv DEDICATION vi TABLE OF CONTENTS vii LIST OF TABLES x LIST OF PLATES xi GLOSSARY xii CHAPTER ONE GENERAL INTRODUCTION 1 Background to the Study 1 Statement of the problem 3 Theoretical framework 4 Conceptual Clarifications 5 Food, Ethics and Taboo 5 Purpose of the Study 11 Objectives of the Study 12 Research Questions 12 Significance of the Study 13 Methodology 13 Research Instruments 14 Research Population 15 Sampling Procedure 16 vii Digitized by Sam Jonah Library © University of Cape Coast Data Analysis Procedure 16 Review of Relevant Literature 17 Anthropological Perspectives of Food 17 Sociological Perspectives of Food 22 Religion and Food Practices 30 Delimitation 33 Ethical Considerations 33 Organization of the Study 34 TWO SITUATING THE STUDY 36 Introduction 36 Geographical Location of Larteh 37 Profile of Larteh 39 Larteh Social Structure 46 Larteh Political System 49 Larteh Indigenous Religion and Colonial Experiences 51 The Akonedi Shrine 53 THREE SOME CLASSICAL MODELS OF RELIGION AND FOOD PRACTICES IN THE LIGHT OF AFRICAN TRADITIONAL RELIGION 61 Introduction 61 Food Habits in Ancient Greece 62 Food Conduct During the Roman Period 65 Food Discourse in Medieval Christianity 68 Contemporary Food Discourse 70 Indigenous Religious Food Practices 73 viii Digitized by Sam Jonah Library © University of Cape Coast FOUR PRESENTATION OF DATA AND ANALYSIS 79 Introduction 79 Data Production Procedure 80 Discussion 96 Conclusion 116 FIVE SUMMARY, KEY FINDINGS, CONCLUSIONS AND RECOMMENDATIONS 118 Summary of the Study 118 Methodology 122 Findings 123 Conclusion 126 Recommendations 127 REFERENCES 130 APPENDICES A Interview Outline 148 B Introductory Letter 150 C Fieldwork Transcript Sample 151 ix Digitized by Sam Jonah Library © University of Cape Coast LIST OF TABLES Table Page 1 Fieldwork Activities 81 2 Demographic Characteristics of Respondents 83 3 Shrine Functionary 83 4 Non-Shrine Functionary 83 5 Knowledge of Indigenous Larteh Foods Among The People 85 6 Popularity of Indigenous Larteh Foods in Present Times 87 7 Religious Regulations Covering Larteh Food Habits 89 8 Ethical Implications of Larteh Food Habits 92 x Digitized by Sam Jonah Library © University of Cape Coast LIST OF PLATES Plate Page 1 A Group Photograph Showing Some Shrine Functionaries 57 2 Map of Akuapem North District 58 3 Pictographic Bowl of the History of Food and Morality Relations 76 4 Inspection of Ingredients For the Preparation of Pinpineso 104 5 Ingredients For the Preparation of Pinpineso 106 6 Preparation Stages of the Pinpineso 107 7 Joyous Moments of the Ohum Festival 108 xi Digitized by Sam Jonah Library © University of Cape Coast GLOSSARY This portion of the study provides a list and a description of unfamiliar terms which were used in the thesis. Term Description Adadi Singular term for ndadi. It refers to the head of a brong. Adumfo Traditional executioners. Adwen Tilapia fish. Akonedi It is the major god of religious influence in Larteh. Ampesi A popular traditional dish in which yam or plantain, cocoyam, cassava, or a mixture of these is boiled and served with garden eggs stew, gravy, or kontomire stew. Apiti This is an indigenous steamed cake which is made from over-ripe plantain. It is prepared by first pounding the over-ripe plantain and mixing it with spices such as pepper, ginger, onions and flour. Aprapransa Aprapransa is a traditional Ghanaian meal/dish made with fresh or left over palm nut soup and roasted corn flour. Akyeame Linguists/ spokespersons. Akyeremadefo Traditional drummers xii Digitized by Sam Jonah Library © University of Cape Coast Awu onomu House leader. Baamuhene Custodian of royal mausoleum Bobo Traditional lantern Eba Also known as pinpineso, eba is the Larteh traditional meal made from roasted corn flour. Egyitase A combination of three or four brongs Fufu A traditional meal popular in Ghana and some other West African countries. It is made from either cassava, yam or cocoyam. It is usually a combination of plantain with any of the above named foods.