Sikasεm: Money Matters and the Love of Gold

Abstract

Wilks (1993) rightly argues that the “Asante unequivocally acknowledged, and acknowledge, money as one of the pillars of the social order” (p. 127).³ He supports his argument with a thorough discussion of the ways in which wealth was a significant cornerstone in nineteenth-century Asante political economy, as embodied by the well-known Asante saying “sika ne ohene,” that is, “money is king.” For all 15 Asante women, sika is a key player in every discussion about social life, the built space, and the important issue of nkɔsoɔ (progress). In many instances, the women unequivocally assert that “sika ne asεm no;” that is, “money is the issue (or the important matter) at hand.” They are clear in their arguments that sika is required for everything in this modern day and age, from basic necessities to the luxuries and status that one desires from prosperity. For the women, sika is the reason why many of them and their families had traveled to Accra among a plethora of other national, regional, and international locations. Basically, the time immemorial Asante way of improving one’s life and that of the extended or immediate family has been through akwantu (travel) to places where there is sika to be made. Additionally, it is with the acquisition of sika that a person can access contemporary forms of anibuei (enlightenment) that are particularly available through formal education.

asεm, 1. word, talk, speech, saying, tale, story, history. 2. matter for talking about, object of deliberation or discussion; occurrence, incidence; cause, concern. 3. transaction in words, palaver, conference, deliberation, public and formal discussion, debate; any kind of negotiation or litigation; process, plea, lawsuit, action, cause. 4. manners, demeanour, deportment;-custom (Christaller, 1933, pp. 437–438).

siká, 1. gold. 2. money in general (p. 456).

sikasεm, (n) finance, money matters, accounts (Kotey, 1998, p. 134).

The Twi people. Yes, as I’m saying the Akans are very hard-working people. You can put an Akan on a stone, but he can thrive. It will grow and then bear fruits. That is the impossibilities can be possible for the Akans. They like [to] show off. They want to find money. They’d like to say, “Me nso me yε sika-ni.”¹ to show off as I’m saying. So they’re hardworking people.²

The inherent desire to progress in life is so prominent in an average Asante that when hi s weaknesses are exposed by others, he or she would strive to become a somebody in society… place an average Asante in any unpleasant situation and in about five or so years, you would most likely see him buying or building a house at plush residential areas. (Dugan, 2006)