Public Face of Islam in Kumasi
By Gracia Clark
Islam on Parade
The city-wide procession at the end of Ramadan, the Eid al-Fitr, is historically the highlight of the Muslim year in Kumasi. It starts after Noon Prayer at the Kumasi Central Mosque, followed in 2011 by several speeches by the City Council Chairman and other dignitaries. Moving through the central streets of the older Muslim neighborhoods at a snail's pace, it passes Kumasi Central Market on the way to the palace of the leader of the Kumasi Muslim community, the Sarkin Zongo. All the nearby streets have been cleared of traffic by police. Those not part of the parade crowd the sidewalks and balconies, dressed in their new holiday outfits.
The Chief Imam and the Zongo Chief are the highest ranking figures, dressed in their most exquisite lace regalia and surrounded by their sub-chiefs and courtiers. The heads of the major resident Muslim ethnic groups appear with their followers, often dressed in colorful matching clothing. Ghanaian Muslim groups include the Dagomba, Gonja, Mossi and Gurunshi from the Northern and Upper Regions, along with leaders of the Hausa and Yoruba ethnic groups, important Nigerian trading partners with expatriate communities in Kumasi. Muslims here adopt the Asante tradition of distinguishing their leaders with huge, elaborate satin umbrellas with long golden fringes. The Asantehemma herself, queen of the indigenous Asante ethnic group, participates as host and sovereign, though not a Muslim. A delegation of youth carry the traditional tribute to her in large brass bowls. Supporters of several local Islamic teachers and national political parties add to the procession.
This event demonstrates the strength, unity and wealth of the Muslim minority to the larger Kumasi population like no other annual occasion. Luxurious traditional robes are stiff with hand embroidery, known to everyone as the most costly. Horses also are expensive indulgences in Kumasi, since they require constant pampering in this tsetse-ridden forest zone. Not only the Chief Imam and Zongo Chief, but quite a few lesser nobility show off their wealth and riding prowess. Tales are told of a previous year when the Chief of Gao, in Mali, attended riding on a camel. More modern transport is also in evidence; several of the ethnic and political leaders ride in cars and pickup trucks stuffed with favored supporters. The majority of participants follow long, printed banners announcing their allegiance, carried on foot, singing and dancing in their appropriate cultural forms during the many pauses to greet bystanders. We record from a convenient rooftop along the route, hearing two or three different bands at once.
The elements of local culture so prominent in this parade have recently attracted criticism from those Kumasi Muslims more influenced by Saudi Arabian fundamentalism. They organized their own simpler prayer service (see, for example, An Alternative Eid) the previous day, taking their date from the first lunar viewing at Mecca.
The Chief Imam and the Zongo Chief are the highest ranking figures, dressed in their most exquisite lace regalia and surrounded by their sub-chiefs and courtiers. The heads of the major resident Muslim ethnic groups appear with their followers, often dressed in colorful matching clothing. Ghanaian Muslim groups include the Dagomba, Gonja, Mossi and Gurunshi from the Northern and Upper Regions, along with leaders of the Hausa and Yoruba ethnic groups, important Nigerian trading partners with expatriate communities in Kumasi. Muslims here adopt the Asante tradition of distinguishing their leaders with huge, elaborate satin umbrellas with long golden fringes. The Asantehemma herself, queen of the indigenous Asante ethnic group, participates as host and sovereign, though not a Muslim. A delegation of youth carry the traditional tribute to her in large brass bowls. Supporters of several local Islamic teachers and national political parties add to the procession.
This event demonstrates the strength, unity and wealth of the Muslim minority to the larger Kumasi population like no other annual occasion. Luxurious traditional robes are stiff with hand embroidery, known to everyone as the most costly. Horses also are expensive indulgences in Kumasi, since they require constant pampering in this tsetse-ridden forest zone. Not only the Chief Imam and Zongo Chief, but quite a few lesser nobility show off their wealth and riding prowess. Tales are told of a previous year when the Chief of Gao, in Mali, attended riding on a camel. More modern transport is also in evidence; several of the ethnic and political leaders ride in cars and pickup trucks stuffed with favored supporters. The majority of participants follow long, printed banners announcing their allegiance, carried on foot, singing and dancing in their appropriate cultural forms during the many pauses to greet bystanders. We record from a convenient rooftop along the route, hearing two or three different bands at once.
The elements of local culture so prominent in this parade have recently attracted criticism from those Kumasi Muslims more influenced by Saudi Arabian fundamentalism. They organized their own simpler prayer service (see, for example, An Alternative Eid) the previous day, taking their date from the first lunar viewing at Mecca.