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Abstract

The concepts of nkrabea and hyɛbrɛ in Africa’s philosophy of life present very distinctive nomenclature and epistemology of how it applies within the socioreligiocultural cosmology. As a challenge to normative definition, the epistemology of the African philosophical context engenders new nomenclatures that hitherto were rejected by the hegemonic frameworks of Western paradigmatic nomenclature. The African philosophy of life which is formed by a very distinct socioreligioculture and framed by fascination and experience of the supernatural does not fail to recognise the existence of vast dimensions and active spiritual cosmology. If there is anything conceived with such an aura of reverence, it is life, beyond biological classification and, experiences such as the ability to think, feel, or be aware of one's existence. Life is “energy” (spiritual force) which provides every element its function or purpose and nkrabea and hyɛbrɛ are the function or purpose predetermined for every element. The objective of the study was to find out the meaning of nkrabea and hyɛbrɛ and how they apply to the African philosophy of life. The study used a qualitative research method. Data was gathered from journals, articles, and library materials. Ethical responsibilities defined a set of principles and protocols that guided the study. The study concluded that the concepts of nkrabea, and hyɛbrɛ are conceptualised within the African philosophy of life and present critical nomenclatures on the function, or purpose of life within the context of human destiny and inform new epistemology. Its belief provides a perspective that informs the idea that nothing is purposeless
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E-Journal of Humanities, Arts and
Social Sciences (EHASS)
ISSN Online 2720-7722 | Print 2821-8949
Volume 5 Issue 3 March 2024 pp 175-182
Available online at: https://noyam.org/journals/ehass/
DOI: https://doi.org/10.38159/ehass.2024531
Nkrabea and Hyɛbrɛ in African Philosophy of Life
Edward Agboada 1 & Michael Kwadwo Ntiamoah 1
1 Department of Religious Studies, Kwame Nkrumah University of Science and Technology, Kumasi Ghana.
INTRODUCTION
Africa is a continent that possesses a variety of concepts that describe and define a distinctive
socioreligiocultural context and rationalisation within its cosmology, i.e., life, living, and dimensions of the
physical and spiritual universe; a universe consisting in active spirituality and dynamics of complex beliefs,
myths, and legends. Markham once remarked, “Africa is mystic, it is wild; a sweltering inferno; photographer's
paradise, hunter's valhalla, and escapist's utopia.”
1
This quote reflects the captivating nature of Africa,
highlighting its mystique, and the unique experiences it provides those who escape into its beauty and culture.
A chunk of research highlights some of the philosophies that provide “context” and “expression” to its
cosmology and worldviews. Brown observed two schools of thought that emerged;
The first held the view that Africa’s socioreligioculture and cosmology provide distinct ontology
and praxis which has formed the basis of certain perceptions about everything in the physical and
spiritual cosmology including life and everything connected with it.
The second remained overly critical and prejudicial of socioreligiocultural and cosmological
ontology that formed the basis for its philosophical nomenclature as not competitive and
1
Markham cited in Nicoletta Brazzelli, “A View of Africa from the Sky: Beryl Markham and the Female Gaze,” Culture 21 (2008):
36580.
1
Correspondence
Edward Agb oad a
Email: agboadaedwards@gmail.com
Publication History
Received: 22nd November, 2023
Accepted: 13th February, 2024
Published online:
1st March, 2024
ABSTRACT
The concepts of nkrabea and hyɛbrɛ in Africa’s philosophy of life present very
distinctive nomenclature and epistemology of how it applies within the
socioreligiocultural cosmology. As a challenge to normative definition, the
epistemology of the African philosophical context engenders new nomenclatures that
hitherto were rejected by the hegemonic frameworks of Western paradigmatic
nomenclature. The African philosophy of life which is formed by a very distinct
socioreligioculture and framed by fascination and experience of the supernatural does
not fail to recognise the existence of vast dimensions and active spiritual cosmology. If
there is anything conceived with such an aura of reverence, it is life, beyond biological
classification and, experiences such as the ability to think, feel, or be aware of one's
existence. Life is “energy” (spiritual force) which provides every element its function
or purpose and nkrabea and hyɛbrɛ are the function or purpose predetermined for every
element. The objective of the study was to find out the meaning of nkrabea and hyɛbrɛ
and how they apply to the African philosophy of life. The study used a qualitative
research method. Data was gathered from journals, articles, and library materials.
Ethical responsibilities defined a set of principles and protocols that guided the study.
The study concluded that the concepts of nkrabea, and hyɛbrɛ are conceptualised within
the African philosophy of life and present critical nomenclatures on the function, or
purpose of life within the context of human destiny and inform new epistemology. Its
belief provides a perspective that informs the idea that nothing is purposeless.
Keywords: Nkrabea, Hyɛbrɛ, Cosmology, Spirituality, Philosophy
Agboada, E. & Ntiamoah, M.K. / E-Journal of Humanities, Arts and Social Sciences Vol.5 No.3(2024) pp 175-182
E-Journal of Humanities, Arts and Social Sciences 176
without the capacity to provide a legitimate basis for philosophical formulations and
nomenclatures.
2
For Ekanem, unfortunately, such critiques were anchored in gross prejudicial perceptions about African
socioreligiocultural cosmetology, on one side and on the other side, that African philosophy should conform to
the same standard of Western philosophy.
3
They accused it of being ethnocentric or heterogenic, lacking
universalisability.
Against such rhetorics Wiredu and Bodunrin’s response is classic; they argued that there is nothing as
“cultural universals” and that so-called Western philosophic ontology was not formed in a vacuum; a certain
“context” formed its ontology and praxis.
4
In an attempt to answer the question “Is there something as African
philosophy? Onyewuenyi highlights several factors that proved the existence and engagement of such an activity
as “phileous sophia” in Africa independent of hegemonic Western philosophical nomenclatures and that there
is absolutely no reason why African philosophy should follow same protocols as Western philosophy or that it
should be examined based on same parameters since each is informed by different socioreligiocultural realities.
5
This study attempts to examine how Africans have conceived and perceive life within its socioreligiocultural
cosmology to decipher the particularities, and specificity of socioreligiocultural nomenclatures that have
informed its views and perceptions (physical or spiritual) of life, the nature of life and structure of life. This is
done by first, identifying what constituted the cosmology of Africa, the spirituality of the cosmology,
particularity, or specificity of socioreligiocultural parameters of philosophical ontologies and nomenclatures,
and then, a conceptualisation of the meaning or essence of life in its socioreligiocultural context. Two aspects
of the philosophy of life, which give both context and expression to the philosophy of life, nkrabea and hyɛbrɛ
are particularly the focus and highlight of this study.
A Socioreligiocultural Cosmology
The idea that there exists a socioreligioculture and cosmological reality that provides a legitimate and
competitive basis for philosophical nomenclatures in different societies is not a fabrication polemic conjecture.
In the introduction to cosmology, Ryden refers to several cosmogonies i.e., quantum, homogeneous and
theoretical.
6
Liddle highlights the physical and spiritual (metaphysical) cosmological as two concepts that
provide contexts and content for its study.
7
For Udefi, in Africa, there is a socioreligiocosmological ontology
that gives expression to the way people conceive the worlds in which they live.
8
It forms the basis of assumptions
that constitute their cosmology (world) as African.
According to Christensen African cosmology” as a concept has two nuances; first, it refers to the
cosmic physical and spiritual realities of the African people, and second, it refers to the way Africans conceive
and perceive their world which is constituted by a certain traditio-cultural, socio-economic, and religious
mindset.
9
According to Costa, the traditio-cultural informs respect for the institution of traditions, culture and
rulership which gives the people not just “identity” but a source of pride expressed through music, dance, art,
cuisine, and fashion and is also the repository of indigenous knowledge often contained in myths, legends,
parables and metaphors or folktales.
10
According to Mawuko-Yevugah and Attipoe, kinship, or rulership, provided the legal framework. In many
African societies, it is kingship that provides the umbrella under which all families are united.
11
Royalty,
therefore is conceived with prestige and reverence because within its institution resided the physical and spiritual
membership of the family. The socio-religious is informed by strong social and religious structures that form
the basis of family systems, and religiosity or spirituality of the society. Idang posits that society in African
2
Lee M Brown, African Philosophy: New and Traditional Perspectives (Oxford University Press, 2004).
3
Francis E Ekanem, “On the Ontology of African Philosophy,” International Journal of Humanities and Social Science Invention 1,
no. 1 (2012): 5458.
4
Kwasi Wiredu, “Are There Cultural Universals?,” The African Philosophy Reader, 1998, 31–39; Peter O Bodunrin, “The Question of
African Philosophy,” Philosophy 56, no. 216 (1981): 16179.
5
Innocent Onyewuenyi, “Is There an African Philosophy?,” Journal of African Studies 3, no. 4 (1976): 513.
6
Barbara Ryden, Introduction to Cosmology (Cambridge University Press, 2017).
7
Andrew Liddle, An Introduction to Modern Cosmology (John Wiley & Sons, 2015).
8
Amaechi Udefi, “Philosophy, Mythology and an African Cosmological System,” Ibadan Journal of Humanistic Studies 22, no. 1
(2012): 11426.
9
James B Christensen, “African Worlds: Studies in the Cosmological Ideas and Social Values of African Peoples” (JSTOR, 1955),
1313-1315.
10
Anthony A Costa, “Chieftaincy and Civilisation: African Structures of Government and Colonial Administration in South Africa,
African Studies 59, no. 1 (2000): 1343.
11
Lord Mawuko-Yevugah and Harry Anthony Attipoe, “Chieftaincy and Traditional Authority in Modern Democratic Ghana,” South
African Journal of Philosophy 40, no. 3 (2021): 31935.
Agboada, E. & Ntiamoah, M.K. / E-Journal of Humanities, Arts and Social Sciences Vol.5 No.3(2024) pp 175-182
E-Journal of Humanities, Arts and Social Sciences 177
socioreligioculture is complex and comprises elaborate clan or family membership and ensures continuity,
development, ethics, and a sense of moral responsibility.
12
Every individual is responsible for the goodness of others. No individual’s action is to bring calamity
or misfortune to the other. The concept “ubuntu ngumuntu ngabantu” (I am because you are) emphasises the
interconnectedness of all people and the idea that humanity is tied to relationships with others, highlights the
importance of working together, supporting each other, and fostering a sense of unity within the community.
Dogbe asserts that it is within this context that Africans have developed a worldview that establishes a
foundation that promotes the values of empathy, community, and mutual support and encourages people to be
compassionate, and mindful of how their actions can affect others.
13
Spirituality of the Socioreligiocultural Cosmology
Kanu argues that African cosmology is a “dual” cosmology; physical and metaphysical (spiritual). The physical
cosmology consists in the corporeal or geographic features of the ecological system i.e., mountains, rivers,
plants, animals, and humans. The metaphysical consists of an active spiritual realm made up of gods, spirits,
ancestors, deities etc. One of the many reasons every element in the African cosmology is perceived with respect
and veneration. They are regarded as possible means of access or contact with spiritual cosmology. Others are
also perceived as possessed by spirits whose energy can be used for purposes such as healing, protection etc.
The rationale behind the active presence of spiritism in rural Africa consists in the use of elements i.e., bones
(skeletons), internal organs and animal skin, etc, for divination, necromancy, black magic, etc.
14
Xaba, Harrison and Collins posit that this is the basis for traditional healthcare systems which are as old as
human beings themselves.
15
Ekeke and Chike observed a whole ecology and hierarchy of divinities (gods,
spirits, deities) and ancestors who pervade the indigenous socioreligiocultural cosmology.
16
At the top of the
hierarchy is the “Supreme” being. In selected cultures such as the Ga (Ghana, West Africa) the “Supreme” being
is “sexless” that is, he or she has no gender. He is neither male nor female; therefore, his name is Ataa Naa
Nyɔŋmɔ (father, mother, God). In others, he is considered as a male, and his femininity is considered as an
attribute rather than his personhood. Thus Kasambala argues that how he is called reflects the fascination of his
power and might.
17
The Akan call him Onyankopɔn and Twereduampɔn emphasising his “dependability,” the Ewe’s call
him Sogbolisa, Kitikata, or Adanuwotor emphasising that “what he cannot do does not exist”; he is capable of
anything and everything. In Yoruba, he is called Olorun, or Olodumaru emphasising that he is lord and creator
god. Ekpatt observed however, that in the literature he is described generally as “incomparable” and “all-
powerful” - he has no equal, the head of the hierarchy or pantheons of gods, divinities, and spirits.
18
In every
spiritual activity such as libation, prayer, and divination, he is the first mentioned. The second, who is considered
the feminine counterpart of the “Supreme” being is the “earth” goddess (Asaase Yaa) who symbolises the Earth's
nurturing and life-giving qualities.
Welbourn is of the view that the “Supreme” being, is a cluster of divinities, gods, spirits, and sacred
ancestors who function as mercenaries or servants of the “Supreme” being and assist in the protection, control,
and sustenance of the universe.
19
Their authority is assigned by the “Supreme” being. Their habitation is not
restricted to either realm. They have access to both the physical and spiritual realms as long as it is required to
perform a task. There is also a cluster of “spirits” although divine, their divinity is “diminutive,” who serve as
mercenaries to the gods and higher divinities. In other words, they can be described as “lower” divinities and
have close association or contact with human beings. They inhabit physical elements i.e., mountains, rocks,
rivers, forests, plants, etc. They can be consulted for various reasons and purposes. They are made up of
“benevolent” and “malevolent” (or wicked) spirits.
12
Gabriel E Idang, “African Culture and Values,” Phronimon 16, no. 2 (2015): 97111.
13
Korsi Dogbe, “Concept of Community and Community Support Systems in Africa,” Anthropos, no. H. 5./6 (1980): 78198.
14
Anthony Kanu, Ikechukwu. "The dimensions of African cosmology." Filosofia Theoretica: Journal of African Philosophy, Culture
and Religions 2, no. 2 (2013): 533-555.
15
Thokozani Xaba, “Marginalized Medical Practice: The Marginalization and Transformation Of,” Another Knowledge Is Possible:
Beyond Northern Epistemologies 3 (2007): 317; Ira E Harrison and Collins O Airhihenbuwa, “Traditional Medicine in Africa: Past,
Present, and Future,” Health and Health Care in Developing Countries: Sociological Perspectives, 1993, 12234.
16
Emeka C Ekeke and Chike A Ekeopara, “God, Divinities and Spirits in African Traditional Religious Ontology,” American Journal
of Social and Management Sciences 1, no. 2 (2010): 20918.
17
Amon Eddie Kasambala, “The Impact of an African Spirituality and Cosmology on God-Images in Africa: A Challenge to Practical
Theology and Pastoral Ministry,” 2005.
18
AniediAbasi Okon Ekpatt, “Concepts of God, Divinities, Ancestors, and Spirits in African Traditional Religious Thought:
Conceptual Analysis,” in Phenomenological Approaches to Religion and Spirituality (IGI Global, 2021), 1843.
19
F B Welbourn, “God in Africa: Conceptions of God in African Traditional Religion and Christianity” (JSTOR, 1974), 140-142.
Agboada, E. & Ntiamoah, M.K. / E-Journal of Humanities, Arts and Social Sciences Vol.5 No.3(2024) pp 175-182
E-Journal of Humanities, Arts and Social Sciences 178
According to Ephirim-Donkor, the cluster of sacred ancestors are clans, tribes, or family members who
lived exemplary lives and left good legacies that posterity can refer to to educate others.
20
Doumbia and Naomi
further add that, what is more important is that, it took more than dying at an old age for one to be admitted into
the world of sacred ancestors, there had to be impeccability of character, and dedication to family, clan or
community development, and growth.
The Socioreligiocultural Philosophy of Life
Africa has a unique way of looking at the world. The “lenses” through which it “conceives” and “perceives” the
world which are its “philosophical rationalities” have been formed out of fascination and experiences of the
supernatural. The principles of these rationalities include interconnectedness of all things; the sacred and
spiritual nature of life; collective or individual identity; the collective or inclusive nature of family; and the
value of interpersonal relations. For Carroll, they are not just unique, but pertinent to Africa’s indigenous
socioreligiocultural cosmology, encompassing the basis of philosophical rationalisations that provide distinctive
context for the examination of issues within Africa’s thought with a tapestry of philosophical ontologies and
praxis.
21
If there is anything conceived with the aura of sacredness and reverence, then it is “life,” considered
precious and priceless.
Its definition is surrounded by an aura of spirituality and sacredness beyond simplistic biological or
philosophical definitions such as growth, reproduction, response to stimuli, metabolism, and homeostasis. It is
beyond consciousness or subjective experiences such as the ability to think, feel, perceive, and be aware of one's
existence. Agada is of the view that life is conceived generally as “energy” that which resides in every “element”
and causes them to function.
22
In Africa’s cosmology, therefore, every element is believed to possess a “life-
form.” For instance, there is a “form of life” in lakes, plants, mountains, rocks, and humans, etc however these
“life-forms” differ from one life-form to another. This is what assigns each “life-form” (element) a “purpose”
and “function” in the physical or spiritual space. Just as has been alluded to earlier, this concept of “life-forms”
is the basis of the “sacredness” or “reverence” for every “element”.
Notwithstanding the differences in “life-forms,” there is a sense of “superiority” of the life-form of
humans which is conceived as the crown of all life-forms. The concept of “life-forms” which is also conceived
as “state” is not static, it changes. This means there is a possibility of one life-form being in one state at one
time and changing into another at another time. Rebirth” or “reincarnation” which is critical to Africa’s
philosophy of life as a cycle; a cycle of birth, death and rebirth is the only means that provides the means through
which this happens. The concept has it that unlike “reincarnation”, there can be rebirth of one life-form when
removed particularly from the physical space but not necessarily in the same life-form as previous. While
“reincarnation” can be the total (thus complete) rebirth of a life-form or partial (thus aspect) of a life-form,
“rebirth” is always all the time total or complete.
It is important, however, to emphasise that, either “rebirth” or reincarnation” does not occur
automatically. According to Okolie the concept of life in Africa’s cosmology is such that, a life-form when
removed from the physical space can be rebirthed but such depends on complex factors described as the “nature”
or “merit” of a life-form that has attained satisfactory standard of purpose or function.
23
Riesman posits that
various factors determine whether a life-form when removed can be “rebirth” but two are important.
24
The first
is in the case where a life-form is unable to satisfactorily attain its function or purpose due to accidental removal.
It is sometimes, allowed to be rebirthed to come and complete that purpose or assignment. The second is when
a life-form functions satisfactorily, it is counted as a merit and a privilege for rebirth in another life-form, often
in what is considered a higher life-form.
This belief is the reason for the concept of gradation of life-forms. For instance, when a life-form has
attained a satisfactory function or purpose but is removed, when it is rebirthed because of the merit of the
satisfactory function or purpose in the previous life-form, its rebirth happens in a higher life-form. This concept
of life; its gradation, satisfactory standard function, or failure of which can cause a life-form when removed
from the physical space to be rebirth in a lower life-form has engendered a system of moral principles. One has
20
Anthony Ephirim-Donkor, African Spirituality: On Becoming Ancestors (Rowman & Littlefield, 2021).
21
Karanja Keita Carroll, “An Introduction to African-Centered Sociology: Worldview, Epistemology, and Social Theory,” Critical
Sociology 40, no. 2 (2014): 25770.
22
Ada Agada, “The African Vital Force Theory of Meaning in Life,” South African Journal of Philosophy 39, no. 2 (2020): 100112.
23
Charles Nkem Okolie, “Living as a Person until Death: An African Ethical Perspective on Meaning in Life,” South African Journal
of Philosophy 39, no. 2 (2020): 20818.
24
Paul Riesman, “The Person and the Life Cycle in African Social Life and Thought,” African Studies Review 29, no. 2 (1986): 71
138.
Agboada, E. & Ntiamoah, M.K. / E-Journal of Humanities, Arts and Social Sciences Vol.5 No.3(2024) pp 175-182
E-Journal of Humanities, Arts and Social Sciences 179
to live a responsible life, and maintain a satisfactory standard of function for a life-form before they can be
rebirth in the continuous cycle of life or be reincarnated.
Concept of Person (personhood)
The second concept of life which dovetails into the concept of personhood is life as the mogya (blood) which
when removed (spilled) or stopped flowing causes a person to seize to live. There is however, a nexus between
“life” and “living,” “person” and “personhood. If “life” is a biological construct, “living” is a social (provenance
[characteristic feature]) of life. But for Afriyie being “human” (Onipa) has a distinct ontology and complexity.
Onipayɔ (personhood) on the other hand is a complex concept revolving around the question of what it means
to be a person or what criteria define personhood.
25
John Locke believes a person is described as a “thinking
being who can reason, reflect and consider itself as itself.”
26
In other words, “to be a person is to possess the
capacity of reasoning and consciousness of oneself.
Therefore, characteristics such as self-awareness, rationality, and capacity for subjective experiences
i.e., thoughts, feelings, etc, making decisions, exercising one's will freely, and participating in social
relationships have been considered criteria. Notwithstanding, there is a distinctive perspective in African
socioreligiocultural philosophy about personhood. According to Oyeshile two philosophical ontologies describe
Onipa” (human/person); the “tripartite” and the “pentachotomistic.
27
For Gyekye man is tripartite(made
up of three elements), the Ɔkra (soul) Sunsum/honhom (spirit) and Honam/Nipadua (body).
28
The Ɔkra (soul)
is given by Onyankopɔn (the supreme being/God) for Akesson the Ɔkra (soul) is therefore, the “eternal” aspect
of Onipa (Man/Woman) and carrier of nkrabea (destiny).
29
Gyekye and Wiredu are of the view that the Ɔkra (soul) is the adwenboa (conscience) since it emanates
from Onyankopɔn (the supreme being/God) and possesses papa (goodness [goodness]) and is indestructive.
30
It
is the only part of Onipa (a person) that goes through the three cycles of life; birth, death, and rebirth. The Ɔkra
(soul) from Onyankopɔn (the supreme being/God), the Sunsum/honhom (spirit) which is the individual spirit of
a person is what is nurtured to become the adwenboa (conscience) through a social process. Based on this, some
moral ethicists, argue that, first, every Onipa (Man/Woman) fundamentally has papayɛ (goodness) in them,
because of the Ɔkra (soul) which comes from Onyankopɔn (the supreme being), second, the propensity of evil
is the result of a failure to manage dynamics of the functions of the sunsum/honhom (spirit) formed by
association or interaction with the environment through a social structure.
This is why there is a saying, ‘If you want to change a person, change the social process.’ The social process is
very critical to the formation of the right character. This is one of the reasons why in Africa nurturing a person
(child) is considered the responsibility of the entire family or community instead of the father or mother. An
elaborate social structure is established to ensure the right nurturing of children. Beginning with the “elders”
who are supposed to set the right examples, counsel, and guide children on the right path to proper moral
standards. According to Wiredu in addition to the Ɔkra (soul), Sunsum/Honhom (spirit) and Honam/Nipadua
(body) there is the Mogya (blood) and Ntoro (a spiritual-genetic aspect of the father) responsible for the caste
(lineage) of the person.
31
It is through this that the genetics of the mother and father are transferred to the child i.e., acquiring
some physical features or mannerisms of parents etc. The Sunsum/Honhom (spirit) is the basis of one’s
“personality”; distinctive characteristics that determine who a person is within the four major temperamental
categories i.e., melancholic, phlegmatic, sanguine, and choleric or the two; introvert and extrovert. The
Honam/Nipadua (body) is the material component of the person, perishable after the Ɔkra (soul) has left. It is
formed by the fusion of the mogya (semen) of the father and nkosoa (egg) of the mother.
Nkrabea and Hyɛbrɛ
As has been alluded to earlier in the concept of “life” and “personhood”, there is Botae “purpose” or “function
for every “element” in the physical or spiritual space. Life is not conceived only in the context of the capacity
25
Ernestina Afriyie, “A Comparative Study of Akan and Biblical Concepts of a Human Being: A Study to Illustrate a Method of
Cross-Cultural Evangelism” (2000).
26
John Locke, “Human Understanding,” Routledge Contemporary Readings in Philosophy, 1700, 32.
27
Olatunji A Oyeshile, “Towards an African Concept of a Person: Person in Yoruba, Akan and Igbo Thoughts,” Fiorita: Ibadan
Journal of Religious Studies 34 (2002): 12.
28
Kwame Gyekye, “The Akan Concept of a Person,” International Philosophical Quarterly 18, no. 3 (1978): 27787.
29
Sam K Akesson, “The Akan Concept of the Soul,” African Affairs 64, no. 257 (1965): 28091.
30
Gyekye, “The Akan Concept of a Person”; Kwasi Wiredu, “The Akan Concept of Mind,” Ibadan Journal of Humanistic Studies 3,
no. 15 (1983): 7.
31
Wiredu, “The Akan Concept of Mind.”
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E-Journal of Humanities, Arts and Social Sciences 180
to grow, reproduce, and respond to stimuli, metabolism, or homeostasis. It is beyond the capacity to think, feel,
or perceive. The type of “life” conceived in Africa’s cosmology and which is acknowledged in the indigenous
socioreligioculture and traditions, is that which is conceived as “life-form” (energy). This is defined differently
for every “element” in creation. In Onipa this is conceived within the context of the capacity to grow, reproduce,
respond to stimuli, metabolise, and homeostasis. In the larger context of the concept, it is “energy” (life-force)
the ability to “function”. This provides an expression for nkrabea (destiny) in the African socioreligiocultural
cosmology.
The concept of “life” as “energy” producing different “life-forms” with distinctive functions, is what
provides context for nkrabea (destiny). The belief in nkrabea (destiny) distinctive “purpose” or “function” of
everything in creation informs a belief that nothing is purposeless. This is why, “elders” will always go for
abesa (inquire) about every phenomenon or child born to know about their nkrabea (destiny). It is the knowledge
of nkrabea that reveals what taboos surround an element, a phenomenon, or a child and determines how they
should be nurtured or how to appropriately respond. This is one of the reasons behind the “names” of people. It
is believed that people are born for specific functions, “destinies” (nkrabea) which inform the kind of name they
are to be given, and what kind of things they may be prohibited from or allowed to engage in.
Before a child is born, the elders will go and inquire from the “oracle” (deity) or nananom (ancestors)
about their nkrabea. It is expected that each person walks in the path of their nkrabea and attain the satisfactory
standard of its function or purpose before they can stop the cycle of birth, death, and rebirth and be admitted
into the world of sacred ancestors. Danquah distinguishes between nkrabea and hyɛbrɛ.
32
According to him,
nkrabea, is wo kra bia (literally, the path for your soul). It is the purpose, function, or reason for which a “life-
form” is created. It is believed that nkrabea can be stolen, destroyed, or twisted. When this happens, the
individual loses their sense of purpose in life. Nkrabea is therefore protected with various rituals and rights.
Hyɛbrɛ on the other hand translates into ɔhyɛ brɛ meaning ɛbrɛ a wahyɛ (appointed time or season) a time
determined within which a certain thing must happen or should be done.
The idea is that nkrabea is the destiny (nature of life determined for a person) and hyɛbrɛ is the appointed
times and seasons within which certain things are supposed to happen. Now the thing about nkrabea (destiny)
is that it is believed to be the only thing that can first, stop a “life-form” from repeatedly going through the cycle
of life; birth, death, and rebirth. Second, it is the satisfactory attainment of its function or purpose that can give
merit to a lower “life-from” to be rebirth in a higher “life-form”. Failure to attain a satisfactory function or
purpose can also mean, two things. First, the life-form can be “rebirth” (reincarnate) in case of accidental
termination to complete its function, and second, in the case of abuse of the function of a life-form or failure to
attain satisfactory standard of function, as a punishment, a higher life-form can be “rebirth” in a lower “life-
form.” The concept of life as a cycle of birth, death, and rebirth is supposed to terminate when a person (a life-
form) has attained moral uprightness or the required standard of life that qualifies them to be admitted into the
world of sacred ancestors. “Rebirth” is therefore, first, an opportunity to attain satisfactory functions to which
a life-form is assigned, second, a punishment for failure to attain the satisfactory standard of function a life-
form is assigned or abuse of those functions.
CONCLUSION
The concepts of nkrabea, and hyɛbrɛ present critical ideas on the “function”, or “purpose” of life within the
context of human destiny and inform new epistemology. Concepts such as “person,” “personhood” and “life”
are reconceptualised to emphasise distinctive ontology and praxis that focus on comprehensive nomenclature.
Conceived within Africa’s philosophy of life as a cycle of birth, death, and rebirth, the concept of “life” (nkwa)
provides a dynamic that considers not only the traditional definition of life or those things that constitute life
such as the capacity to grow, reproduce, response to stimuli, metabolism, or homeostasis but as “energy” (a life-
form) that resides in all “things” (elements) such as rivers, mountains, trees, animals, and humans and causes
them to function according to their purpose. This understanding gives expression to why Africans regard every
element with sacredness and reverence.
The concept of Ɔkra as the spiritual “energy” or “life-form” which resides in every element, and enables
them to function in according to their purpose presents an open discourse on the concept of “life” in African
philosophy. This kind of understanding acknowledges that there are forms of life beyond the limited description
and definition based on the capacity to grow, reproduce, respond to stimuli, metabolise, or homeostasis. The
idea that, “life” is a continuous cycle of birth, death, and rebirth until a “life” (a person) riches the satisfactory
standard of function or purpose required to be admitted into the world of sacred ancestors provides an
32
Joseph Boakye Danquah, “Gold Coast: Akan Laws and Customs and the Akim Abuakwa Constitution,” 1928.
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E-Journal of Humanities, Arts and Social Sciences 181
explanation for and meaning of life. The ultimate objective of life is to be admitted into the world of sacred
ancestors. Until that time, birth, death, and rebirth are considered either a punishment or opportunity for a “life-
form” to complete its function or attain the standard of satisfactory function required to terminate the cycle.
The idea that, the continuous cycle of birth, death, and rebirth terminates after a “life-form” has
functioned satisfactorily according to standard motivates people to seek their purpose and live according to the
standard of satisfaction required. Again, the idea that, life is a “gradation” made up of different levels of “life-
forms” (higher or lower) and that, each level up or lower is determined by how people function satisfactorily
according to the state of their “life-form” create in people a sense of responsible living and function. Most
importantly, the idea that every Onipa possesses what is described as a propensity to natural goodness due to
the Ɔkra (soul) which emanates from Onyankopɔn (the supreme being) who possesses goodness as an attribute
presents a challenge to the question of the origin of evil in people. Ultimately, every life has a function or
purpose conceived in the concept of nkrabea (destiny) which determines the limits of the functions or meaning
of their individual life.
Because it is believed that, nkrabea (destiny) can be stolen, delayed, or twisted, people are careful to
protect, or nurture it. There exist various rituals for that purpose. This is where the social processes of nurture,
family, or community responsibility toward character formation come out as important factors. Starting with
abesa (inquiring) about the nkrabea of a child, the kind of name, nurture, or environment that is needed to
ensure they are brought up in the way that will enable them to function according to their nkrabea (destiny).
Sometimes, elders even inquire if the child is reincarnatedor “rebirthed”. It doesn’t take a single person to
ensure that the nkrabea destiny of a person is protected. It takes the whole community of the living and dead
(ancestors). Hyɛbrɛ gives a qualitative evaluation of the progress of nkrabea. It is the factor that ensures that
within the nkrabea those things which have been predetermined to happen according to times and seasons
appointed unto them.
The interplay of nkrabea and hyɛbrɛ informs intentional social process and nurturing strategy. What
this means is that people are careful to ensure that those things appointed to happen to maintain the course of
nkrabea happen. When those things, are identified as not happening or delayed, it reminds the elders, or
individuals to become mindful of their function or purpose and how to make sure that they attain satisfactory
standards of functions.
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ABOUT AUTHOR
Edward Agboada is a PhD Candidate at the Department of Religious Studies, Kwame Nkrumah University of
Science and Technology, Kumasi Ghana. is an Ordained Minister of the Presbyterian Church of Ghana. Until
recently he was a Senior Lecturer at the Ramseyer Training Centre, (Abetifi, Ghana) where he taught courses
in World Religions, Islamic Studies, Christian-Muslim relations, interfaith dialogue, Cross-Cultural Missions,
New Religious Movements, Homiletic (Practice of Preaching), and studies in African Traditional Religions.
Michael Kwadwo Ntiamoah is a Lecturer at the Department of Religion and Human Development, Faculty of
Social Sciences, Kwame Nkrumah University of Science and Technology, Kumasi. He has research interests in
Comparative Religion, Religious Diversity in Ghana, Religion and Chieftaincy/ African Culture, Akan
Indigenous Religion and Environment, African Indigenous Religion and Social Order.
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