Maku Mawu and Maku Fia; or “I will die God’s death” and “I will die the King’s death”

Yams
Yams

ONCE upon a time there were two men who were such great friends that they were almost always together. If one was seen the other was sure to be near. They had given one another special names, which were to be used only by themselves. One name, Maku Mawu, meant, “I will die God’s death,” and the other, Maku Fia, “I will die the King’s death.”

By and by, however, the other villagers heard these names and gradually everyone got into the habit of calling the two friends by the nicknames in preference to the real ones. Finally, the King of the country heard of them and wished to see the men who had chosen such strange titles. He sent for them to Court, and they came together. He was much pleased with the one who had chosen the name of “Maku Fia,” but he was annoyed at the other man’s choice and sought a chance of punishing him.

stone1When he had talked to them a little while, he invited both to a great feast which he was to give in three days’ time. As they went away he gave a fine large yam to Maku Mawu and only a small round stone to his own favourite. The latter felt somewhat aggrieved at getting only a stone, while his friend got such a fine yam. Very soon he said, “Oh, dear! I do not think it is any use carrying this stone home. How I wish it were a yam! Then I could cook it for dinner.Maku Mawu being very generous— immediately replied, “Then change with me, for I am quite tired of carrying my great yam.” They exchanged, and each went off to his own home. Maku Fia cut up his yam and cooked it. Maku Mawu broke his stone in half and found inside some beautiful ornaments which the King had hidden there. He thought that he would play a trick on the King, so told nobody what had been in the stone.

Yellow Yam
mmmhhhhhh tasty!!!

On the third day they dressed to go to the King’s feast. Maku Mawu put on all the beautiful ornaments out of the stone. Maku Fia dressed himself just as usual.

When they reached the palace the King was amazed to see the wrong man wearing his ornaments, and determined to punish him more effectually next time. He asked Maku Fia what he had done with the stone, and the man told him he had exchanged it for his friend’s yam.

At first the King could not think of any way to punish Maku Mawu, as, of course, the latter had not done anything wrong. He soon had an idea, however. He pretended to be very pleased with the poor man and presented him with a beautiful ring from his own finger. He then made him promise to come back in seven days and show the ring to the King again, to let the latter see that it was not lost. If by any chance he could not produce the ring—he would lose his head. This the King did, meaning to get hold of the ring in some way and, so get the young man killed.

ring1Maku Mawu saw what the King’s design was, so determined to hide the ring. He made a small hole in the wall of his room, put the ring in it, and carefully plastered over the place again. No one could see that the wall had been touched.

After two days the King sent for the wife of Maku Mawu and asked her to find the ring. He promised her a large sum of money for it not telling her, of course, what would happen to her husband if the ring were lost. The woman went home and searched diligently but found nothing. Next day she tried again with no better success. Then she asked her husband what he had done with it. He innocently told her it was in the wall. Next day, when he was absent, she searched so carefully that at last she found it.

Delighted, she ran off to the King’s palace and gave the ring to him. She got the promised money and returned home, never dreaming that she had really sold her husband’s life.

On the sixth day the King sent a message to Maku Mawu, telling him to prepare for the next day. The poor man bethought himself of the ring and went to look if it were still safe. To his despair the hole was empty. He asked his wife and his neighbours. All denied having seen it. He made up his mind that he must die.

In the meantime the King had laid the ring in one of the dishes in his palace and promptly forgot about it. When the seventh morning had arrived he sent messengers far and wide, to summon the people to come and see a man punished for disobeying the King’s orders. Then he commanded his servants to set the palace in order, and to take the dishes out of his room and wash them.

The careless servants—never looking-to see if the dishes were empty or not took them all to a pool near by. Among them was the dish containing the ring. Of course, when the dish was being washed, out fell the ring into the water—without being noticed by the servants.

PirogueThe palace being all in readiness, the King went to fetch the ring. It was nowhere to be found and he was obliged to go to the Assembly without it.

When every one was ready the poor man, Maku Mawu, was called to come forward and show the ring. He walked boldly up to the King and knelt down before him, saying. “The ring is lost and I am prepared to die. Only grant me a few hours to put my house in order.” At first the king was unwilling to grant even that small favour, but finally he said, “Very well, you may have four hours. Then you must return here and be beheaded before the people.” The innocent man returned to his home and put everything in order. Then, feeling hungry, he thought, “I may as well have some food before I die. I will go and catch a fish in the pool.”

He accordingly took his fish-net and bait, and started off to the very pool where the King’s dishes had been washed. Very soon he caught a fine large fish. Cutting it open, to clean it, his delight may be imagined at finding the lost ring inside it.

At once he ran off to the palace crying: “I have found the ring! I have found the ring!” When the people heard him, they all shouted in joy: “He named himself rightly ‘Maku Mawu,’ for see—the death God has chosen for him, that only will he die.” So the King had no excuse to harm him, and he went free.

Source: Barker, W. H. and Sinclair, C. West African Folk-tales. Lagos, Africa: Bookshop, 1917.

Proverbe Ethiopien pour le besoin d’un seul Chef / Ethiopian Proverb on the Need for One Chief

Fagot_5
Fagot / bundle

Pour lier mille morceaux de bois, une écorce suffit (Proverbe Amhara – Ethiopie). – Un bon chef suffit pour tout un people.

To tie one thousand pieces of wood, one rope is enough (Amhara proverb – Ethiopia). – A good king is enough for an entire people.

The Treaty of Wuchale: African Victory over European Expansionism

In March 1896, a well-disciplined and massive Ethiopian army did the unthinkable—it routed an invading Italian force and brought Italy’s war of conquest in Africa to an end. In an age of relentless European expansion, Ethiopia had successfully defended its independence and cast doubt upon an unshakable certainty of the age—that sooner or later all Africans would fall under the rule of Europeans. The battle of Adwa marked Ethiopia’s victory against Italian colonization. It all started with the treaty of Wuchale. The short documentary below gives you an idea about it. This indeed was the biggest, the only, African defeat of European expansionism and ugly scramble for Africa. Enjoy!

Treaty of Wuchale: The Treaty which led to European Colonialism’s Defeat in Africa

Battle_of_adwa2
Edition of the Petit Journal of August 1896 titled: “Negus Menelik II at the Battle of Adwa”

In Africa, Ethiopia is the only country which was never colonized by a European power. This was the result of the famous Battle of Adwa on March 1, 1896, which marked the Ethiopian victory against Italian colonialism. The Battle of Adwa against Italy arose from the deceitful 1889 Treaty of Wuchale between the Ethiopian Empire and Italy, a treaty whose article 17 had two different meanings in Amharic and Italian versions: The Amharic version recognized the sovereignty of Ethiopia and its relationship with Italy as just a diplomatic partnership, while the Italian version made Ethiopia Italy’s protectorate The moment that discrepancy/trickery was uncovered, Empress Taytu Betul was the first to agitate Emperor Menelik II and other men to stand up for liberty, and dignity against Italian aggression. I am publishing here the Treaty of Wuchale. Special thanks to the Horn Affairs website for publishing the English version in its entirety. Some claim that Article 3 actually paved the way for Italians to claim Ethiopian lands (Eritrea). Well, here is the document of one of those treacherous treaties signed or rather forced upon Africans by European powers. Thank goodness for Taytu Betul, Menelik II, and their team of loyal and intelligent ministers and interpreters. I have attached the pdf version too.

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Treaty of friendship and trade between the kingdom of Italy and the Empire of Ethiopia (Treaty of Wuchale)

ethiopia
Map of Ethiopia before 1911

His Majesty King Umberto I of Italy and Menelik His Majesty The King of Kings of Ethiopia, in order to make meaningful and lasting peace between the two Kingdoms of Italy and Ethiopia have agreed to conclude a treaty of friendship and commerce .

And His Majesty the King of Italy having delegated as his representative, Count Pietro Antonelli, Commander of the Crown of Italy, Knight SS. Maurice and Lazarus, his extraordinary posted by His Majesty the King Menelik, whose full powers were found in good and due form, and His Majesty the King Menelik concluded in his name as King of Kings of Ethiopia, agreed and concludes the following Articles:

Article 1. There will be perpetual peace and friendship between His Majesty the King of Italy and His Majesty the King of Kings of Ethiopia and between their respective heirs, successors, servants and protected populations.

Article 2. Each Contracting Party shall be represented by a diplomatic agent accredited to I’altra and may appoint consuls, agents and consular officers in the other.
Such officials shall enjoy all the privileges and immunities according to the customs of the European governments.

Map of Eritrea
Map of Eritrea

Article 3. To remove any ambiguity about the limits of the territories over which the two Contracting Parties shall exercise sovereign rights, a special commission composed of two delegates and two Ethiopians will draw on Italian soil with special signals a permanent boundary line whose strongholds are established as below:
a) the line of the plateau will mark the Ethiopian-Italian border;
b) from the region Arafali Hala, Sagan and Asmara are villages in the Italian border;
c) Adi and Adi Nefas Joannes Bogos will be on the side of the Italian border;
d) by Adi Joannes a straight line extended from east to west will mark the border between Italy and Ethiopia.

Article 4. The monastery of Debra Bizen with all their possessions will remain the property of the Ethiopian government but will never use it for military purposes.

Article 5. The caravans from or to Massawa to Ethiopian territory pay on one single law of the customs entry of 8 per cent on the value of the goods.

Menelik_II_ethiopia
Emperor Menelik II, of Ethiopia

Article 6. The trade of arms and ammunition from or through Massawa to Ethiopia will be free for the only King of Kings of Ethiopia.
Whenever they want to get the passage of such kinds will make regular application to the Italian authorities, bearing the royal seal.
The wagons with load of weapons and ammunition will travel under the protection and cover of Italian soldiers until alconfine Ethiopia.

Article 7. The subjects of each of the two Contracting Parties will be free to enter, travel, go out with their merchandise and effects in the other country and will enjoy greater protection of the Government and its employees.
And, therefore, strictly forbidden to people on both sides armed contractors to meet many or few and pass their borders in order to impose itself on people and groped by force to provide food and livestock.

Article 8. The Italians in Ethiopia and Ethiopians in Italy or Italian possessions can buy or sell, take or lease and in any other manner dispose of their property no less than the natives.

Article 9. And fully guaranteed in both states the option for other subjects to practice their religion.

Article 10. Any disputes or quarrels between the Italians in Ethiopia will be defined by the Italian in Massawa or his delegate.
The fights between Italians and Ethiopians will be defined by the Italian in Massawa or his delegate and a delegate of the Ethiopian.

Taytu_Betul5
Empress Taytu Betul of Ethiopia

Article 11. Dying in an Italian in Ethiopia or an Ethiopian in Italian territory, the local authorities were carefully kept all his property and held at the disposal of government to which the deceased belonged.

Article 12. In any event, circumstance or for any Italians accused of a crime will be judged by the Italian.
That is why the Ethiopian authorities shall immediately deliver to the  Italians in Massawa accused of having committed a crime.
They also accused the Ethiopians of crime committed on Italian soil will be judged by the Ethiopian.

Article 13. His Majesty the King of Italy and His Majesty the King of Kings of Ethiopia is obliged to deliver criminals who may have become refugees, to escape punishment by the rulers of one on the other domains.

Article 14. The slave trade was against the principles of the Christian religion, His Majesty the King of Kings of Ethiopia is committed to prevent it with all his power, so that no caravan of slaves can cross its member.

Article 15. This Treaty shall be valid throughout the Ethiopian Empire.

Article 16. While in the present Treaty, after five years from the date of signature, one of two High Contracting Parties may wish to introduce some modifications to do so, but he must prevent the other a year earlier, while remaining firm and every single concession on territory.

Battle_of_adwa6
The Battle of Adwa, 1896

Article 17. His Majesty the King of Kings of Ethiopia can [1] use the Government of His Majesty the King of Italy for all treatments that did business with other powers or governments.

Article 18. If His Majesty the King of Kings of Ethiopia intends to grant special privileges to nationals of third state to establish businesses and industries in Ethiopia, will always be given, under equal conditions, preference to the Italians.

Article 19. This treaty being drafted in Italian and Amharic and the two versions agree with each other perfectly, both texts shall be deemed official, and will in every respect equal faith.

Article 20. This Treaty shall be ratified.

In witness whereof, Count Pietro Antonelli on behalf of His Majesty the King of Italy, His Majesty the King of King Menelik of Ethiopia, in his own name, signed and affixed their seal to this Treaty, at the camp Uccialli of 25 miazia 1881 corresponding to May 2, 1889.

Imperial Seal of Ethiopia
For His Majesty the King of Italy Pietro Antonelli

Ratification of MS, Monza, September 29, 1889

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[1] Article 17 has an obligatory sense in the Italian language version of the Treaty.

St Mary of Zion: Africa’s Oldest Church

africa-oldest-churst-st-mary-of-zion
St Mary of Zion church (sacred-destinations.com)

The Church of St Mary of Zion with the Treasury containing the Ark of the Covenant in the background (left) is the oldest church (Christian church) on the African continent. First built in the 4th century AD in Aksum, Ethiopia. It is the most important church in Ethiopia.

In the 4th century AD, the Axumite prince Ezana, the first Christian ruler of the Kingdom of Axum (Present-day Eritrea and Ethiopia), was instructed in Christianity by two Syrian monks shipwrecked on the Red Sea coast. The prince promoted Christianity when he became King Ezana, and he is regarded as a saint in both the Ethiopian Orthodox and Catholic churches. The original church is believed to have been built during the reign of Ezana, and has been rebuilt several times since then, including during the reign of Fasilides in the 17th century. St. Mary of Zion was the traditional place where Ethiopian Emperors came to be crowned. And indeed, if an Emperor was not crowned at Axum, or did not at least have his coronation ratified by a special service at St. Mary of Zion, he could not be referred to by the title of “Atse” or Emperor of Ethiopia.

African Hair Styling: The Mathematics of Cornrows

Nok9a
Nok sculpture of a woman

Today, we will be talking about hair, African hair, and hairstyles. One of the very common hairstyles used for Afro hair is cornrows. These were worn by women and men of centuries past as seen on Nok sculptures dating back 3rd century AD, Mende masks, Benin Kingdom masks, and are still worn today with great pride. Kings and queens adorned those like crowns. The great Emperor Tewodros II of Ethiopia wore them proudly! Imagine my surprise when I found a website where they had computed the way cornrows are made. Cornrows use about 4 geometrical concepts: translation, rotation, reflection and dilation. The styles are numerous ranging from simple linear compositions to complex curves and spirals. Check out this website and learn about the mathematics behind cornrows! Enjoy!

screenshot-of-cornrow-curves-simulation-software
Screenshot from CSDT.rpi.edu

Proverbe sur un règne paisible / Proverb on a Peaceful Reign

Royal Crown of Madagascar as worn by King Radama II, Ranavalona I's successor (ca 1862)
Royal Crown of Madagascar as worn by King Radama II, Ranavalona I’s successor (ca 1862)

Si le chef a de bons conseillers, il règne en paix (Proverbe Fante – Ghana).

If a king has good advisors, he reigns in peace (Fante proverb – Ghana).

Thomas Sankara Speech on Debt and Unity

Thomas Sankara
Thomas Sankara a Ouagadougou

This past weekend saw the anniversary of Thomas Sankara’s assassination. In memory of this great man who graced our continent. I decided to repost his speech on African debt, which after almost 30 years is still very actual. His speech in one of unity. Imagine if we had been united, would there have been a Libya 2011, or Cote d’Ivoire 2011, or all the subsequent others? Unity does make us strong.

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Thomas Isidore Sankara, our African hero, was killed for his convictions, love of his people and his country. This great hero gave one of the greatest speech I have heard about the problem of the  African debt. Such an eloquence! Such Truth my Lord! Such humor! I do agree with him that the African debt cannot be entirely paid… and that the African nations who do not show up at the UA summit should not have favors extended to them the same as those who attend the meetings. Moreover, he talks about living and breathing African: his delegation and himself were entirely dressed by Burkinabés tailors with cotton from Burkina Faso. Please watch, listen, and celebrate one of the greatest man the African continent has ever seen! Don’t forget to watch part 2 as well.

Yaa Asantewaa or the Ashanti Cry for Freedom

asantewaa
Queen Yaa Asantewaa in Batakarikese (Ceremonial war dress)

On 17 October 1921, the great Ashanti warrior queen Yaa Asantewaa passed away. Her story is that of a queen who rallied masses to fight for their independence; hers is a story of courage, determination, and stamina. Yaa Asantewaa led a rebellion against the British at a time when the men surrounding her were low in spirit, afraid, and discouraged. She arose them to fight for their independence, and for their nation.  Her fight against British colonialists is a story woven throughout the history of Ghana.

asante_map-1800s
Ashanti Kingdom ca 1800s

Yaa Asantewaa was born in 1840 in the Gold Coast in the Kingdom of Ashanti. She was a successful farmer, mother, intellectual, politician, human right activist, Queen and leader. Yaa Asantewaa became famous for leading the Ashanti rebellion against British colonialism to defend the Golden Stool, symbol and soul of the Ashanti nation (19001901). She promoted women emancipation as well as gender equality. She was the sister of the Ruler of Ejisu (Ejisuhene) Nana Akwasi Afrane Okpase, an ethnic group in present-day Ghana.

ashanti_prempeh-124-palaver-and-submission_1896
January 1896: British formally annexing the Ashanti Kingdom – depiction of governor’s discussions with Prempeh I

During her brother’s reign, Yaa Asantewaa saw the Asante Confederacy go through a series of events that threatened its future, including civil war from 1883 to 1888. When her brother died in 1894, Yaa Asantewaa used her right as Queen Mother to nominate her own grandson as Ejisuhene. When the British exiled him in the Seychelles in 1896, along with the King of Asante Prempeh I and other members of the Asante government, Yaa Asantewaa became regent of the Ejisu-Juaben District. As seen earlier, this was the European’s way of dealing with African kings, as in Benin Kingdom. Sending a king to exile was usually followed by the looting of their land. This has led to the discovery of lots of Africa’s valued arts and crafts in Europe, which to this date have not been returned to their rightful owners.

ashanteewarcaptain_1834
Ashanti captain 1819

After the deportation of Prempeh I, the British governor-general of the Gold Coast, Frederick Hodgson, demanded the Golden Stool. This request led to a secret meeting of the remaining members of the Asante government at Kumasi, to discuss how to secure the return of their king. There was a disagreement among those present on how to go about this. Yaa Asantewaa the Queen Mother of Ejisu, was at the meeting. The chiefs were discussing how they should make war on the white men and force them to bring back the Asantehene. She saw that some of the chiefs were afraid. Some said that there should be no war. They should rather go to beg the Governor to bring back the Asantehene King(Nana) Prempeh.

Disgusted by the men’s behavior, Yaa Asantewaa stood up and addressed the members of the council with these now-famous words:

Now, I see that some of you fear to go forward to fight for our king. If it was in the brave days of Osei Tutu, Okomfo Anokye, and Opoku Ware I, chiefs would not sit down to see their king to be taken away without firing a shot. No European could have dared speak to chiefs of Asante in the way the governor spoke to you this morning. Is it true that the bravery of Asante is no more? I cannot believe it. It cannot be! I must say this: if you, the men of Asante, will not go forward, then we will. We, the women, will. I shall call upon my fellow women. We will fight! We will fight till the last of us falls in the battlefields.

ashanti_golden_stool_31_january_1935
The Golden Stool in 1935

With this, she took on leadership of the Asante Uprising of 1900, gaining the support of some of the other Asante nobility. She led the famous war knows as the War of the Golden Stool against the British. After several months, the British Gold Coast governor eventually sent a force of 1,400 to quell the rebellion. During the course of this, Queen Yaa Asantewaa and 15 of her closest advisers were captured, and they too were sent into exile to the Seychelles. She died there on 17th of October 1921. Three years later, on 27 December 1924, Prempeh I and the other remaining members of the exiled Asante court were allowed to return to Asante Kingdom. Prempeh I made sure that the remains of Yaa Asantewaa and the other exiled Asantes were returned home for a proper royal burial. She was buried with all the honors due a queen like her.

Yaa Asantewa’s War was the last major war led by an African woman. She embodied courage and strength when faced with the injustice of the European invader. She is honored with a school named after her, ‘Yaa Asantewaa Girl’s Secondary School’ In Kumasi in 1960. Many young girls in Ghana are proudly named after her.

ashanti-king-palace-being-burned-and-ransacked-by-british-in-1874-after-3rd-angloashanti-war
Ashanti King Palace being ransacked and burnt by the British in 1874 after the 3rd Anglo-Ashanti war

She is immortalized in the song:

Koo koo hin koo

Yaa Asantewaa ee!

Obaa basia

Ogyina apremo ano ee!

Waye be egyae

Na Wabo mmode

(“Yaa Asantewaa

The woman who fights before cannons

You have accomplished great things

You have done well”)

Proverbe Akan sur l’Absence de Choix / Akan Proverb on the Lack of Choices

Chien1
Dog

Ce n’est pas que le chien préfère les os à la viande, mais la viande on ne la lui donne pas (Proverbe Akan – Ghana, Côte d’Ivoire). – Faites de nécessité bon coeur; faites contre mauvaise fortune bon coeur.

bonesIt is not that the dog prefers bones to meat, it is just that meat is not given to it (Akan proverb – Ghana, Côte d’Ivoire). – Make do with what you have.