The Emergence of Sankofa Practice in the United States: A Modern History
Abstract
Sankofa is a small part of the Akan philosophical tradition, yet widespread informal and scholarly interpretation confirms that Sankofa represents a Diasporan phenomenon. This essay is an exploratory, working history of Sankofa practice in the United States that confirms the potential of the Adinkra system as a largely untapped philosophical resource. The widespread practical use of Sankofa among Blacks in the United States substantiates the community’s thirst for culturally relevant philosophies that can be used to characterize diverse elements of Black life. This essay encourages the community to understand the depths of Sankofa and to explore the Adinkra system’s value beyond Sankofa.
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1.
1. According to A. K. Quarcoo (1972) in The Language of Adinkra Symbols, Adinkra is an art form that likely emerged in the Ivory Coast prior to Ghana. The name Adinkra comes from either Nana Kofi Adinkra, who was beheaded for his offense against the Ashanti King Osei Tutu around 1818, or, as suggested by J. B. Danquah, the Akan word dinnkera, meaning “saying goodbye.” Depending on hue (light or dark) and pattern, Adinkra cloth is used for mourning, celebrations, and daily wear (Quarcoo, 1972, pp. v-vi).
2.
2. This introduction is the product of conversations with Dr. Willie B. Lamousé-Smith, or as he is known by his traditional chief title, Nana Amanyi I. Dr. Lamousé-Smith is the Akan “community” representative whom I consulted to validate my ideas about how Sankofa has been adapted and transformed in the Diaspora. As a Ghanaian chief and as a knowledgeable Akan elder, he offered significant insight about the Adinkra system. He served as a source of information and knowledge for this scholarly inquiry. In fact, he suggested a subtitle for my first treatment: “Adinkra Communicators.”
3.
3. This statistic is based on a sample Web search using Google (September 23, 2008).
4.
4. Quarcoo (1972) counts 60 Adinkra communicators in The Language of Adinkra Symbols, and Kayper-Mensah (1976) counts 67 Adinkra communicators in Sankofa: Adinkra Poems.
5.
5. Gyekye cites a source that is largely unknown and unavailable to U.S. researchers, Dzobo’s (1981) article “Sankofaism: A Philosophy of Africa’s Mental Liberation.”
6.
6. Gyekye’s (1996) other volume, African Cultural Values: An Introduction, is difficult to locate.
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Article first published online: April 15, 2009
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