All You Need to Know About Asanteman’s Ɛkyɛm {Ornamental Leather Shield}

Many years after the world transitioned from using bows, arrows, swords, slings, javelins, catapults, and other implements of warfare – which made defensive implements a necessity – the warrior Kingdom of Asante continues to hold dear their shield, known in the local language as ɛkyɛm.

Though the Kingdom is no longer into physical warfare as before, the spiritual significance of the ɛkyɛm makes it a vital part of the Kingdom’s rulership in the current dispensation.

This is evidenced in the Kingdom’s retention of an Akyempimhene, caretaker of the shields and an ɛkyɛmhene, the head of the shield bearers.

History
Prior to the introduction of guns in warfare, states used shields and swords and the Asante Kingdom was no exception.

The Asantehene led his warriors into war and earned the title “Nkyɛmfenampɔn” meaning the lord of shields and swords.

Before the introduction of the ornamental leather shield as known today, the Asantes used to make shields out of the bark of trees.

The ornamental leather shield was introduced in the 17th Century when a weaver from Wawase suggested to Opemsuo Osei Tutu, the first Asantehene, the use of cane in the production of the shields.

This was after he found that cane was resistant to offensive implements like arrows and stones.

Opemsuo on that note appointed Sabin Panin, the son of Nana Obiri Yeboah, Kwamanhene, as the overseer of the shields and established the Akyempim stool for him.

The prince had risked his life for his father during an attack which preceded the Asante Confederation.

The Asantehene thus found Sabin fit to hold the protective position. In addition to that position, the Asantehene established the office of the ɛkyɛmhene who leads the weavers and the bearers.

Use
In the olden days, the ɛkyɛm was used purposely for warfare. Though its significance remains, its use has become limited.

During durbars like Akwasidae, when the Asantehene is seated, designated individuals are sent to call in his son, the Akyempimhene who is ushered in with the Fontonfrom(drum) and ɛkyɛm.

The ɛkyɛm bearers also guard and escort the Asantehemaa to durbar grounds. It is also used to guard the Golden Stool whenever it is brought out. In addition, it guards the personal stool of the Asantehene.

Ɛkyɛm Dance
Another interesting aspect of the ɛkyɛm is its dance performed by bearers at the rhythm of the Fotonfrom drum.

It is danced at events like Akwasidae when the King sits in state. Quite often, it is danced at dusk when an Akwasidae Festival celebration concludes, on the invitation of the King at his official residence.

It is as well as performed at the burial rites of specific traditional leaders. For instance at the recent burial rites of Akyempimhene Oheneba Adusei Poku, the dance was performed by bearers.

The acrobatic dance imitates war moves.

As part of the dance moves, bearers spread their arms sideways and then fold them on their chest while in grips of the ɛkyɛm- a move that conveys the message, “The world should see us, we have conquered”.

These moves communicate their readiness to protect the King.

Manufacturing
The production of the ɛkyɛm is the sole responsibility of Wawase and Nkaabom towns. They undertake it in consultation with the ɛkyɛmhene.

The rear part of the ɛkyɛm is the first to be woven and specifically done by the people of Wawase while the Nkaabom town end the production process with the front view.

Before the rear side is woven, the weavers are confined in the house of their deity. As part of the dictates in its making, weavers are confined for some time before they begin and are prohibited from engaging in sexual intercourse. Additionally, women are prohibited from going anywhere around the deity’s house in the course of the weaving process.

The Asantehene for his part makes provisions for task including mats to sit on, money for sustenance and sheep for a sacrifice to the deity.

The primary materials for the weaving of the rear side are “nnwerɛkɛtɛ” and cane and takes three months for the rear part to be completed.

When done, they take them to ɛkyɛmena (ɛkyem amena- shield pit) where all the woven implements are put in the pit, set on fire and covered until eight days later when they go back to open it up. It is believed that the ones that burn are rejected by the deities for the reason that the weaver could have been at fault.

The ones that resist the fire are sent to the chief of Nkaabom who supervises his men to weave the front view and covering. A special kente cloth known as Kyɛmena and the skin of colobus monkey- including its hair- are used as covering for the ɛkyɛm.

The stem of a “Brɛmo” plant painted in Black is used to hold the ɛkyɛm in place as a spine.

When completed the Asantehene is informed through the ɛkyɛmhene. The Occupant of the Golden Stool then makes provisions for schnapps and sheep for the newly manufactured shields’ consecration before they are conveyed to the Manhyia Palace.

Prohibition
The ɛkyɛm is forbidden from touching the ground.

In instances when it does, the bearer will have to be purified to forestall any implication.

Source: opemsuo.com /Kwame Akosa/Hajara Fuseini