Most of the literature concerning traditional African medical practice has dealt with aspects often deemed ‘irrational,’ such as the role of priests, shrines, magic and religious ritual. M. J. Field's work demonstrates convincingly that these aspects of medical treatment in Ghana are essential in mitigating and curing psychosomatic illnesses as well as controlling neuroses. The emphasis on religious and psychological methods of treatment, however, can often lead to less perceptive conclusions, such as those of U.S. doctors visiting Ghana in 1960 who stated flatly that traditional medical practices there consist solely of ‘ignorance and superstition’ and that ‘witchdoctor … medicine man and native doctor are synonymous terms.
BEFORE 1874 t n e Dente Bosomfo was the priest of a rural shrine in the eastern provinces of Asante, West Africa. His power of political suasion hung weakly over the small, rural Krachi population, and religious sanctions were the only form of force available to him. By 1894, however, he had become a wealthy and powerful political leader of both the Krachi people and the many other groups who chose to settle at the thriving trade entrepot that his capital, Kete-Krachi, had become. He maintained firm control of this town and its hinterland and could back up his political dictates with armed force when he chose. He had also extended his authority further afield over neighbours and allies, and even dabbled in supporting dissident Asante factions. The broader political configuration which thus developed was known as the Bron Confederation. Its creation, expansion, and contraction as well as the reality of the Dente Bosomfo's control over it form the subject of this paper. It is argued here that the Dente Bosomfo, operating initially from a solely traditional religious base, was able to spread his authority over a mutual defence alliance against Asante that represented political, economic, and military power for him. His very success pulled him further into Asante politics, however, and brought him to the attention of European officials; neither Asante nor European strategists could afford to tolerate a successful Bron Confederation.The activities of the Dente Bosomfo in relation to the Confederation provide some insight into the process of acquiring political power from a traditional religious base. The process is an isssue of importance, for pre-colonial African politics frequently incorporate religious overtones whose spiritual purposes can obscure historical issues. Further, in many pre-colonial examples religion proves insufficient for bridging the gap between moral and secular authority, often trying but failing. In some cases either the priests cease being priests or they withdraw to their limited religious roles. In other cases religious leaders are quickly superseded by incoming or developing groups who are skilled in warfare, or wealthy through trade and investment. Only the collection of more empirical data regarding transition situations like the case of Kete-Krachi will lead to a theoretical framework with some predictive capacity. On a more limited scale, this essay proposes that the sanctions resulting from religious oath-swearing and the wealth obtainable from religious consultation, when managed skilfully, could provide the basis for secular economic and political power. The Bron Confederation in the late nineteenth century came close to being a coherent state whose ultimate authority and identity was initially religiously based.
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