The arts of the Kofi-Oo-Kofi Cult

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2012
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Abstract
This thesis identifies the various forms of art used in the Kofi-OO-Kofi Religious cult, been operated by Nana KwakuBonsam. How these arts are used and their importance to the cult has been studied. In unveiling this, the qualitative research method was used to collect data from a homogeneous population using purposive sampling method. Critical observation of the cult processes, questioning and interviewing some of the high ranking officials who are prime users and performers of the arts of this cult, took place. Kofi-OO-Kofi’s cult has resulted from a dissenting view by the priest. Dissenting views results from his perceived spiritual being called Kofi-OO-Kofi who has bestowed powers on him that enables him achieve his targets and aims. In his mission to see to achieving his vision of expanding the knowledge of the deity to his followers, he uses the magical powers to assist people who care for his assistance using basic ideas of the mainstream religion, African Traditional Religion. The total embodiment of the religion includes the use of belief systems. These belief systems can also be expressed in worship of the deity and basic moral codes which individuals are to observe. These can also be expressed in the use of various art forms. Categorizing the arts into four main aspects thus the environmental, visual, verbal and body, these arts come to full play in the cult dealings. The arts are used as shrine for the deities, protective charms, medication for various ailments and other basic needs of people who patronize the cult. It is therefore incumbent on whoever visits the cult to understand the arts and their roles they play in the cults. The knowledge in the art will help to demystify some aspects of the cult. This basic knowledge will also be a source of information to the anthropologist, art historians and the Ghana therefore the researcher’s recommendation that the knowledge established in this research made available for such bodies.
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A Thesis submitted to the School of Graduate Studies,Kwame Nkrumah University of Science and Technology, In partial fulfillment of the requirements for the degree of Master of Arts in African Culture
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