The Culture of West Africa
An African should not have to find it necessary to make apologies for his civilization. However, Europeans and Americans have come to believe, at least in their subconscious minds, that civilization can be equated with progress in science and technology. Because the Africans lagged far behind the Europeans in the arts of war and of economic exploitation, the Europeans believed at the Africans must be uncivilized savages. Africa, like the rest of the world outside Europe, had not made the break-through in science, technology, and capitalism which had occurred in Europe. Nevertheless, they had their own systems of economics, scholarship, art, and religion as well as a highly complex social and political structure. There are common elements which run throughout the entire continent of Africa, but to gain the best insight into the background of the American slaves, West African culture can be isolated and studied by itself.
The West African economy was a subsistence economy, and therefore people were basically satisfied with the status quo and saw no point in accumulating wealth. Also in a subsistence economy, there is little need for money, and most trade was done through barter. Because there was no money, there was no wage labor. Instead, labor was created either through a system of domestic slavery or through a complex system of reciprocal duties and obligations. However, West African slavery was more like the European system of serfdom than it was like modern slavery. Africans Being Capture in Africa Photo Here
Within this subsistence economy, each tribe or locality tended to specialize in certain fields of agriculture or manufacture which necessitated a vigorous and constant trade between all of them. However, within the trading centers, money had come into regular use. It usually took the form of cowrie shells, iron bars, brass rings, or other standard items of value. Systems of banking and credit had also been developed, but even those involved in money, banking, and trade had a noncapitalist attitude towards wealth. They enjoyed luxury and the display of affluence, but they had no concept of investing capital to increase overall production.
West Africa also carried on a vigorous trade with the outside world. When the Europeans arrived, they discovered, as had the Arabs before them, that the West Africans could strike a hard bargain. They had developed their own systems of weights and measures and insisted on using them. Europeans who failed to treat the king or his agent fairly, found that the Africans simply refused to deal with them again. Trade was always monopolized by the king, and he appointed specific merchants to deal with foreign businessmen. As previously noted, it was by the control and taxation of commerce That the king financed his government and maintained his power.
The strength and weaknesses of the West African economy can be seen by a cursory glance at a list of its main exports and imports. West African exports included gold, ivory, hides, leather goods, cotton, peppercorn, olive oil, and cola. While some of these items were only exported for short distances, others found their way over long distances. West African gold, for example, was exported as far away as Asia and Northern Europe. Some English coins of the period were minted with West African gold. West African imports included silks from Asia, swords, knives, kitchen-ware, and trinkets from the primitive industrial factories of Europe as well as horses and other items from Arabia. Two other items of trade became all important for the future--the exportation of slaves and the importation of guns and gunpowder.
West African manufacturing demonstrated a considerable amount of skill in a wide variety of crafts. These included basket-weaving, pottery making, woodworking and iron-working. Archeological evidence shows that West Africans were making pottery and terracotta sculpture as much as two thousand years ago. Three-dimensional forms seem to have held a particular interest for West African artists. During the last century, art critics have gone beyond considering this art as "primitive" and have begun to appreciate its aesthetic qualities. In fact, in recent years, African art has had considerable influence on contemporary artists.
The two forms of African art best known outside Africa are music and the dance. African music contrasts with European music in its use of a different scale and in concentrating less on melodic development and more on the creation of complex and subtle rhythmic patterns. Musicians used to view African music as simple and undeveloped, but now musicologists admit that African rhythms are more complex and highly developed than rhythms in European music. Africans like to sing and to develop songs for all occasions: religious songs, work songs, and songs for leisure. African singing is also marked by the frequent use of a leader and a chorus response technique. African dance, like its music, builds on highly complex rhythmic patterns. It too is closely related to all parts of the African's daily life. There are dances for social and for ritual occasions. The most common use of the dance was as an integral part of African religious rites.
African religion has usually been defined as fetish worship-the belief that specific inanimate objects are inhabited by spirits endowed with magical powers. While this view of African religion is partly true, it obscures more than it clarifies. The fetish is believed to have some powers of its own, but, in general, it derived them from its close association with a dead ancestor. Behind the fetish was the religion of ancestor worship, and the fetish is better understood as a religious symbol. Ancestor worship was also part of the African's strong family ties and his powerful kinship patterns. Behind the realm of this fetish and ancestor worship lay another world of distant and powerful deities who had control over the elemental natural forces of the universe. While this religion might be described as primitive, it cannot be viewed as simplistic. It involved a series of complex ideas about fetishes, ancestors, and deities which required a high degree of intelligence.
The intricacies of theology, law, medicine, and politics made it necessary to develop a complex system of oral education. Europeans, who tended to identify knowledge with writing, had long assumed that, because there was no written language in early Africa, there could be no body of knowledge. After the arrival of Islam, Arabic provided a written form within which West African ideas could be set down.
Only recently have scholars become aware of the libraries and the many publications to be found in West Africa. Two of these books were responsible for providing historians with detailed information about the customs and social structure of the area. One was the Tarikh al-Fattiish, the chronicle of the seeker after knowledge, written by Mahmud Kati in the early fifteenth century. The other was the Tarikh al-Sudan, the chronicle of the Western Sudan, written by Abd al-Rahman as-Sadi about the beginning of the seventeenth century.
The society of West Africa was stratified in several different ways. It was divided in terms of differing occupations: farmers, merchants, priests, scholars, laborers, and a wide variety of craftsmen. The social ranking assigned to these occupation divisions varied according to the importance of each occupation.
Society was also divided in terms of clans, families, and villages. At the same time, there was a hierarchical division based on the varying degrees of political power each group exercised within its society. Some had the power to become chiefs and rulers. Some had the right to choose and depose rulers, and others could limit and define the rights of the rulers. However, almost everywhere there was a clear trend toward increasing centralized authority and decreasing popular participation. The centralization of power in West Africa never reached the extremes of absolute monarchy which occurred in Europe, and there was never the same need for revolutionary social changes to revive democratic participation within African society.
In an old Asante ritual, connected with the enthronement of a ruler, the people pray that their ruler should not be greedy, should not be hard of hearing, should not act on his own initiative nor perpetuate personal abuse nor commit violence on his people, While the right to rule was generally passed on from generation to generation within a single family, the power did not immediately and automatically fall on the eldest son within that family. Instead, another family had the power to select the next ruler from among a large number of potential candidates within the ruling family. If the ruler who was selected ruled unwisely and unfairly, he could also be deposed. Here was a distinct limitation on royal absolutism.
In a similar way, there were limitations on the centralization of economic power. While valuable land in Europe had been captured and controlled by private ownership and was the possession of a powerful minority, land in West Africa still belonged to the community. A powerful family had the right to control and supervise the use of the land for the welfare of the community, and, undoubtedly, this power could be misused. Such a family assigned land to its users along with certain tenure safeguards which operated to limit even the power of the family. Those using the land who did not fulfill their obligations to the community by utilizing it properly and wisely, could have the land taken away from them. It might then be given to someone else. Both in economics and in politics, historical custom and precedent has limited minority power and has protected the welfare of the community. Nevertheless, community power and wealth has come to be divided into two major divisions: the rich and powerful few and the poor and powerless majority. Though the elite ruled and the masses served, rights and obligations which limited the amount of exploitation were always in existence.
One of the signs of the trend toward the increasing centralization of power within the society of West Africa was the development of a professional army. The gigantic armies of Ghana had been conscripted from the common citizenry. As the ruling class in West Africa adopted Islam and as its desire to increase its power continued to undermine local tradition and custom, there was more need for a professional army which would owe its total allegiance to the ruler.
Also, changes in military technology required a skilled and carefully trained army. Horses were expensive and could only be used efficiently by men who were expert riders and who knew how use a horse in a combat situation. Even more, with the arrival the Europeans in the fifteenth century, West Africa was introduced to guns and gunpowder. These, too, were expensive required trained soldiers to make good use of them. While the new military technology had increased the ruler's freedom from popular control, it made him increasingly dependent on and subject to European interests. The African ruler's desire for guns and the European's desire for slaves went hand in hand.
