These articles are written by Members of AFSANI to share with you their views on various topics concerning Akan culture and spirituality. The topics will include those aspects of the culture and spirituality which had a great or the greatest impact in their everyday lifestyles (hair, attire, names, family, etc.). Therefore, there is no right or wrong answers to the questions or comments which you might have since these are very personal experiences and perspectives on the topics of their choice. We encourage you to visit this page often as it will change as members write their stories. Enjoy the page and leave us your comment.

A HALLOWED EXPERIENCE WITH MY ANCESTORS
By Okyeame Yao Dankwaa Salmon

There is nothing that can prepare you for the death of someone you hold dear, and in the weeks and months since my mother died, the experience is much worse than I could ever have imagined. Yet, as the Abosom promised, they have held me close to their chests and cushioned the blow.

My mother, Nana Abena Enid Salmon, wrestled for 14 years from the effects of five major strokes, an unknown number of medium attacks and dozens of mini-strokes. I cried in Nana Kyerewaa's arms when it hit me that my mom was dying, and in that and subsequent conversations, Nana explained what happens to good people when they die. She said they would travel to Asamando, which in my mind is "the Akan Paradise", where in time, they would be in a position to watch over their loved ones and help us to deal with the loss.

At an Akom shortly after my mom's last stroke, Nana Tegare came to visit with Shrine members awhile. He saw how miserable I looked and I told him what he already knew: That mom was gravely ill. "Don't worry," he said softly. "She's going to be okay."

It took a while for me to dry my eyes and to absorb what he was saying. Over the course of the next few months, Nana Tegare and other Abosom told me that mom would leave in her own time and that she would not be going anywhere until our family came together -only leaving when she was assured we'd be okay. The family's job, Nana Tegare said, was to prepare for her departure and to do as she wished - strengthen the bonds between brothers and sisters, father and sons, daughters and father. My family talked one on one and as a group about mom's desires and allowed the Abosom to heal as they saw fit. As Nana Tegare suggested, we started, step-by-step, to let mom go.

"She can't do much here the way she is, she can do much more where she's going… " he explained. Nana Tegare was very gentle and understanding, working with me where I was, while coaxing me to take the lead in beginning the process and bringing my family along. I will be forever thankful to Almighty God, the Abosom and the Nsamanfo because they were kind enough to give my family time to prepare rather than unceremoniously ripping our mother and wife from us.

I learned through the Abosom that mom was waiting for certain things to fall into place before she left. She was the glue that held our family together and I guess she didn't want more than 50 years of work to melt away. I found Akan spirituality at a turning point in my life. Born and raised a Roman Catholic, I felt unfulfilled and spiritually bankrupt. I found myself experimenting with many different religions. Every since I was a teenager, I have searched for a spiritual way of life that made sense to me - one that addressed my individual needs and encompassed my cultural needs, as well. My search was over when I came to Asomdwee Fie for marriage counseling two years ago. I did not know it at that time, but Almighty God, the Abosom and the Nsamanfo had a plan for me. My ancestors and the Abosom have been guiding my footsteps even when I was unaware of their presence and working on my behalf. That initial visit turned out to be a spiritual awakening for me. Nana later told me, Nana Asuo Gyebi, the patron deity of the Shrine, revealed to her that she was looking at her Okyeame.

One of the appeals of Akan spirituality is the opportunity to embrace a religion that speaks to the African and religious parts of my personality. I needed to know that the God(s) I served looked like me and were (was) deeply rooted in experiences that validated my African culture and heritage. An added bonus was the chance to converse, hug and sit with them. The Akan religion provided all of this and more. The Abosom stabilized my life, removed or began removing obstacles that hindered my spiritual development, and as Nana exposed me to the style, form, nuances and subtleties of the Akan culture and lifestyle, my understanding of death and dying was transformed.

I am learning to lean heavily not just on the Abosom but also on my ancestors. My eldest sister Blossom was my soulmate and my heart. She left here way too early at age 40. There have been numerous instances when I have needed Divine intervention and I have called on her help. She hasn't failed me yet. As time passes, and I get used to the idea that my mom is really gone, I will do the same with her, asking for her blessings, her help and her guidance. It is very comforting to know that she and my other ancestors stand ready to work on behalf of my family and myself.

While at the Shrine, I have learned through my experiences with my ancestors and in AFSANI's Akan Spirituality classes that our ancestors have a vested interest in our success. Okomfowaa Yaa Asantewaa Henry, while teaching the class, "Ancestral Altars and Rituals," said that though our loved ones have died, they are still a part of our family and these ancestors continue to be active in our lives. Ancestors are intimately familiar with our family histories, they know us better than we know ourselves, know what makes us act a certain way or why we are the way we are, and they are fierce protectors of the family name and honor. When necessary, our ancestors will bring us harder messages than the Abosom and are not above giving us a good swift kick, figuratively, to get us back on track, especially if our behavior besmirches the family name or if our actions make the family look bad.

My mother's death reinforced everything that Nana Kyerewaa has been teaching me and the members of the AFSANI about the roles of our ancestors in AKAN culture. It is a concept that feels real and is real. I am still coming to terms with the reality that my mother is now an ancestor. In my discussions with Nana and in the module of the Introduction to Akan Spirituality class, I am constantly learning new things. I am learning how to communicate with my mother and how to listen to her, heeding her guidance and truly calling on her in times of need. I take every chance I get to honor her and acknowledge the good works she did while she was here.

A vital force, a bright light has gone out. My mother, Nana Abena Enid Salmon has gone from us physically, but she will be always around us in spirit. The Akan religion taught me so and Almighty God, the Abosom and the Nsamanfo have allowed me to see and experience this for myself.

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