In the case of their male counterparts, they are made to wear a new male cloth and also go out to greet friends, particularly those who perform the ‘nketekete’ rites. This is open to boys and men only. This greeting continue for a period of a week
This is a ceremony performed for a lady who has had an issue before and could not therefore be passed through the normal ndae process. The ceremony does not require confinement; it is assumed that the girl has hastened into marriage (cases of teenage pregnancy). In all other respects, this is similar to the general ceremonies of ndae with the only difference being the quantum of meals prepared and served. It is an expensive customary rite.
Akoo Customary Rites
Those who go through this custom are those who hail from the Bosompreh lineage. It is believed that the Parrot from which this custom derives its name (akoo) is outspoken, brave (or bold) and speak with authority. The family members are thought to possess spiritual links with the Pra and Tano Rivers and Lake Bosomtwe (hence the family name Bosompreh) and hence the rites are performed for children of men from these agnatic househlds. The celebrations are done to pacify the deity in the house and to pray for long life and prosperity, successful business and marriage, protection from illness and evil spells. There is no fixed time for this ceremony. The timing goes with the availability of funds from the child’s parents. It is for virgins only and serves as a taboo for a non virgin to attempt to go through this ceremony.
Usually the man for whose children the ceremony is performed pays some money that is used to purchase items to pacify the deity of the prama. Some of the items are: corn dough, plantain, yam, eggs, palm oil, fish and drinks. These items are presented to the prama elders and then shared between the men there to signify their acceptance by the gods; then the ceremony can proceed. Whiles the ceremony is on-going at the prama, the female house of the child is kept busy with the preparation of a number of meals (local dishes already mentioned). A number of people come around to feast with them including community members, friends from far and near.
The celebration lasts for two weeks. The first week starts from a Wednesday and the second week, the ‘Esubo’ week starts from the next Thursday to the next Wednesday. On the first Wednesday, when the ceremony commences, the girls wear beads around their waist, in such numbers as to cover the groin to the buttocks and covering their genitals. They are bare on the chest hence exposing the breasts. Their wrist is decorated with woven raffia fronds (odon) and the hair, decorated with ‘Tekuwa’. A red sea shell is put on their lips to prevent them from talking to any person. They walk bare footed.
They are carried shoulder high by friends who are supposed to be their suitors. When they are paraded out the first shrine-of-call is the Otuano house. They hence recognize the lead role of the Otu deity in Winneba and to seek permission for the ceremony they are about to be taken through. There, they are given a mat to sit on whiles drumming and dancing goes on. People who follow them pinch them, often getting out of control and resulting in weeping. From the Otuano house, all other homes where Akoo is celebrated are visited returning home in the evening. Though a lot of food is served all through the ceremony, the only food served on the fist day is banana.
After the first day, the celebrants change their dressing; they appear in white calico as underwear but leaving the beads in place. They have a twice daily bath in the sea at the ɔsenyee beach, after which they are smeared with white chalk (ifey). They are kept indoors but friends are permitted to come and chat with them.
A day before the end of the first week rites, the celebrants visit home of all males who had come there to offer gifts, collect their dirty clothes for washing, starching and return them in the evening well folded and packed. On the final day, libation is poured at dawn and the celebrants are allowed to come out. They are each led to their mother’s home, called egyaase, where food is served to all who come along.
On the second week beginning the next Thursday, they are taken to a special woman who prepares the Tekuwa for them. Generally, they are dawned with expensive clothing including silk and velvet, with jewelry. They visit and shake hands with all friends and well-wishers in town, including strangers. People shower praises on them for having been able to go through the period of self denial. This hand-shaking goes on for three days. The final component is the esubo.
The esubo is the completion of the ceremony to pacify the prama deity/god. During this second week, each celebrant is made to dress in an all-white attire on the day of her birth heavily decorated with ornamental beads and silver jewelry as well as with the tekuwa hair-do. Special libation is poured for them invoking the gods for good husbands and successful marriage with children, successful businesses and others for a better life. This is performed for all celebrants on each other’s day of birth and the ceremony is deemed to have been completed. On the last day, the ornaments and decorations are removed from them and are now free to go. Those who do not go through this are expected to be visited by the wrath of the gods which their ancestors worshiped.
The Twin Birth Rites
This is not an agnatic rite; it is an exception as its observance cuts across the spectrum of families of the Effutu people. It is similar to the festival of Akomase. It is believed that twins are sacred; their birth is associated with some spiritual connotations that affect them, their parents and clan as a whole. It is the norm that with the birth of twins this ceremony must be performed to provide a special protection for them. Others believe that twins possess spiritual powers and that the rites when performed enable them fit into society. There is also the general belief that these rites bring goodwill and financial gains to twins while protecting them against evil spirits.
The special twin rites are performed before the Akomase festival. This festival is celebrated between the first and second weeks of August. The celebrations are seen to be organized from one suburb to another suburb. There is no age limit for the commencement of these rites for twins. Some start as early as six months. The rituals come in stages. At whatever age parents decide to commence these rites, the father provides a ram which is slaughtered before the two families (paternal and maternal) and used for a meal for the twins to enjoy.
The head and the hide of the animal are reserved and dried. A piece of white calico is provided which forms the background for a fetish to be prepared and hanged at the paternal house of the twins. Some special herbs including raffia are woven and hanged with it. Hanging on it are two pouches made out of raffia in which money (only coins) and cowries are placed. Usually older twins in the household can participate. In general the ceremonies are directed by an elder of the house or in a situation where there is a priest or priestess, he or she directs affairs. From then on libation is poured to this fetish annually.
Thereafter, an annual feast is held for the twin fetish in the prama. A ram and two fowls are slaughtered to propitiate the twin fetish. Sumptuous meals are prepared with them and given to family and friends. The meal for the twin rites consist of yam and eggs. The yam is cooked and divided into two parts. Half is mixed with red oil and the other left white. Eggs are cooked and the shells removed and placed on the meal (etɔ). Portions of both are picked and placed on the fetish prepared for the twins and some sprinkled around. It is after this ceremony that the twins then eat that meal. At the end of the celebration, the leftovers of the meals are carried and sent to the ɔsenyee beach to be thrown into the sea. They sing the song for twin rites and the twins are clad in white calico at the waist and the garbage in a white tray.
Twin rites can be discontinued, in most cases following Christian indoctrination. The priest/priestess is called in after the last of the rites to invoke the spirits and to provide the meal and drinks. After this the entire twin fetish hanging on the wall is brought down. In a few cases, it is learnt that this is burnt and rings are made for the twins. They then attend church and that ends the annual ritual of making sacrifices and taking of the special meal that goes with it.