Political systems of the Asante Empire
The political organization of the historical Asante Empire was characterized by stools which denoted "offices" that were associated with a particular authority.
Scholars such as Jan Vansina have described the governance of the Asante Empire as a federation where state affairs were regulated by a council of elders headed by the king, who was simply primus inter pares.
According to oral tradition, Okomfo Anokye, the chief priest and adviser of Osei Tutu, brought down the stool from the sky to the earth.
Vandervort comments that the Peace party advocated for mercantile policies, free enterprise and it undervalued the importance of military.
The Imperial or War party, according to Vandervort, emphasized on state monopoly of trade as well as the support of a strong military force to preserve the empire and intimidate Asante neighbors.
[15][16] During this period there emerged a phase termed to be similar to a capitalist revolution by Vandervort, which saw the growth in trade of kola nuts, gold, palm oil and strengthened the position of merchants who made up the Peace party.
[15] The Mpanyimfo in Asante was an assembly of the oldest members of a particular territory, who represented the inhabitants and acted as advisors to the chief in administrative matters.
[18] Thus, he was the highest form of authority in the empire and he held more power than the paramount chiefs known as the Amanhene, who were leaders of Asante states such as Mampong, Kokufu, Ejisu, Juaben and Bekwai.
Each of these paramount chiefs served as principal rulers of their own states, where they exerted executive, legislative and judicial powers.
She had the prerogative of being consulted in the process of installing a chief or the king, as she played a major role in the nomination and selection.
The bantahene was the chief, authority over the mausoleum however was traditionally exercised by the Asante Krontihene (Minister of Defence).
[citation needed] All office holders of a stool of the three categories mentioned had to swear allegiance to the king.
[citation needed] The chiefs of the regional and supraregional public administration had the Ahenfie which served as the local palace police, at their disposal to exercise the state executive power.
With the Kwadwo's administrative reform, among other things, the Asokwafo, previously a troop of royal hornblowers, was transformed into a kind of "personnel pool" for the education and training of future government officials.
The post of Okyeame (spokesman for the king), newly created under Kwadwo, was for example, filled with people from the Asokwafo circle.
Subordinate to him were the Sanaahene, who was responsible for the routine administration of the Adaka Kesie, that is, through which all payments with gold dust from the royal treasury were processed.
[27] According to Wilks, over a hundred workforce known as Buramfo, was employed by the mint in reducing ingots and nuggets to gold dust.
Members of this institution travelled to the villages, towns and cities of the empire to collect taxes, tributes and tolls.
Although the Asantehene was commander in chief of the army, the decision to go to war fell to the function of the National Assembly and Inner Council.
[31] Wilks states that the empire was bureaucratic as early as the 18th century due to reforms by the Asante kings.
The Asante king appointed officers based on merit and assigned specific duties in the administration.
[33] Foreign envoys particularly from the coast were stopped at the southern borders of Asante until the Asantehene was prepared to receive them.
Throughout their stay in Kumasi, the envoys were provided with free accommodation as well as allowances on food and drink from the Asante government.
[34] From Eisendstadt's work, the Okyeame is defined as the chief linguist who performed roles similar to that of a prime minister.
Unlike the Okyeame who was employed on embassies to more distant towns and foreign states, the Nhenkwaa were mostly sent on missions around Metropolitan Asante.
[33] The Afenasoafo grew to prominence starting from the early 19th century when they were employed as officials to dispatch messages between Asante and foreign governments.
Besides their major function as transmitters of messages, the Afenasoafo engaged in the negotiation process for peace making or returning fugitives.
[33] The Nseniefo, which translates as criers or heralds, enforced law and order at the meetings of the Asantemanhyiamu and whenever the Asantehene sat in session.
[22] This policy was only changed during a time of civil war in the late 19th century, when the Kwasafomanhyiamu or governing council itself ruled as regent.
Once destooled from office, his sanctity and thus reverence were lost, as he could not exercise any of the powers he had as king; this includes Chief administrator, Judge, and Military Commander.
