Figure 8.3 Statue of Chief Kamehameha, the founder and first ruler of the Kingdom of Hawaii, in Emancipation Hall in the U.S. Capitol Building. Hawaiian chiefs used the wealth they accumulated to build public works and military fortifications. (credit: Tyfferz Y/flickr, CC BY 2.0) Chiefdoms developed throughout the Polynesian Pacific, including the peoples of Hawaii, Tahiti, Samoa, and Tonga and the Maori of New Zealand. In Hawaii, chieftaincy developed from the intensive cultivation of taro using systems of irrigation and terracing (Earle 2011). Hawaiian chiefs controlled the distribution of land, giving out subsistence plots in return for labor in their own gardens. They used accumulated wealth and communal labor to build roads, garden terraces, fish ponds, and military fortifications. Their power was reinforced by a belief system that identified chiefs as god figures responsible for agricultural prosperity and social welfare. Chiefs conducted important annual religious rituals to ensure the success of crops. They commanded public labor to build and refurbish shrines for the worship of local gods, personal gods, and high gods such as Lono. Military forces were recruited and commanded by chiefs who used them to defend their chiefdoms and expand their territories. Militarism is another common feature of chiefdoms throughout the world. While the power of leaders in acephalous societies depends on their ability to persuade others to do what they say, chiefs have coercive power to force people to carry out their commands. The powerful West African chiefdom of Asante was originally founded in 1700 as a military confederation of chiefs who united to defeat the neighboring Denkyira. Under the Asantehene (the king), the top chiefs commanded different divisions of the military, including the scouts, the advance guard, the main body, the right and left wings, and the rear guard. As commander in chief, the Asantehene coordinated these divisions into a highly effective military machine that conquered a region larger than present-day Ghana. Subduing neighboring groups enabled the Asantehene to collect tribute in the form of agricultural surplus, trade goods, and slaves. Also common to many chiefdoms is the promotion of moral and religious ideology that supports the legitimacy of their rule. Like Hawaiian chiefs, Asante chiefs were considered to be embodied links to the realm of the supernatural, and they conducted rituals and ceremonies for the benefit of the community. Every 40 days, Asante chiefs led processions to present ritual gifts of food and drink to the ancestors and ask for their blessings to ensure the fertility of the land and the well-being of the people. Although they wielded great power, Asante chiefs were bound by a morality that compelled them to use resources such as land and gold for the good of the people rather than for private benefit. Figure 8.4 Otumfuo Nana Osei Tutu II, the current Asantehene, the title for the monarch of the Asante people. The Asantehene traditionally held the role of commander in chief of the Asante military. (credit: “Asantehene Otumfuo Nana Osei Tutu II, Kumasi, Ghana” by Alfred Weidinger/flickr, CC BY 2.0) Europeans who colonized African societies often assumed that African chiefs were cruel despots who used violence and exploitation to enrich themselves and oppress their subjects. On the contrary, research by historians and anthropologists has revealed that many African chiefdoms were highly moralized political systems that incorporated checks and balances on the rule of the chief. Among the Akans (the larger cultural group that includes the Asante), there were several avenues for popular representation and critique as well as a procedure for getting rid of inept and corrupt chiefs. At the advisory level, the chief was guided by a council of elders as well as the queen mother, often his aunt, mother, or sister. The young men of the community formed a group called asafo that had as one of its many purposes the responsibility to represent popular opinion to the chief and his advisors. If the people wished to depose their chief, they could communicate their wishes to the young men, who then conveyed the message to the queen mother, who would then advise the chief to mend his ways. If he didn’t, the young men could seize him, touch his feet to the ground (thus ritually defiling him), shoot off a gun, and declare him deposed. At that point, the queen mother would meet with the elders to nominate a new chief. In Akan societies, it was far easier to depose a bad chief than it is to impeach a bad president in the US political system.

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