Nkrabea and Yuan in Akan and Chinese: Cultural Intersections and Communication

Implications in an African and an Asian Society

Author(s): Molefi Kete Asante and Rosemary Chai
Source: Journal of Black Studies, Vol. 44, No. 2 (MARCH 2013), pp. 119-136
Published by: Sage Publications, Inc.
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Artide

Journal of Black Studies

44(2) 119-136
Nkrabea and Yuan in Akan ©The Author(s) 2013
Reprints and permission:
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DOI: 10.1177/0021934713476891

Intersections and jbs.sagepub.com

Communication
Implications in an African
and an Asian Society

Molefi Kete Asante1 and Rosemary Chai2

Abstract

There are two central propositions in our epistemological essay on culture

and communication in human communities. The first is that Western schol
ars tend to study African and Asian cultures in relationship only to West
ern culture. Therefore, one may see comparative studies of American and
Japanese responses to communication or British and Nigerian systems of
values and respect What is rare is to see how Japanese and Nigerian cultures
interact, compare, or contrast.The second proposition is that most research
work done in the social sciences and communication carries forth concepts
and ideas grounded in Western epistemology. Ideas that originate in ancient
Asian and African cultures are slighted for those that have emerged out of the
Greek-Roman cultural matrix. By exploring the concept of destiny, we seek to
demonstrate how African and Asian concepts can provide important informa
tion about the way humans communicate.Thus, nkrabea and yuan from the
Akan and Chinese cultures are examined for communication implications.

'Temple University, Philadelphia, PA, USA

2SCAD Hong Kong, Sham Shui Po, Kowloon, Hong Kong

Corresponding Author:
Molefi KeteAsante,Temple University, African American Studies, 1115 PollettWalk, Gladfelter
Hall 810, Philadelphia, PA 19122.
Email: Masante@/temple.edu

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 120 Journal of Black Studies 44(2)

Keywords
communication, destiny, culture, ideology

A Prologue to Cultural Dialogue

There are two central propositions in our epistemological essay on culture

and communication in human communities. The first is that Western scholars
tend to study African and Asian cultures in relationship only to Western cul
ture. Therefore, one may see comparative studies of American and Japanese
responses to communication or British and Nigerian systems of values and
respect. What is rare is to see how Japanese and Nigerian cultures interact,
compare, or contrast. The second proposition is that most research work done
in the social sciences and communication carries forth concepts and ideas
grounded in Western epistemology. Ideas that originate in ancient Asian and
African cultures are slighted for those that have emerged out of the Greek
Roman cultural matrix. By exploring the concept of destiny, we seek to
demonstrate how African and Asian concepts can provide important informa
tion about the way humans communicate.
There are those who question why these ideas have not become standard
within the discourses on communication, culture, and behavior. In the first
place, the studies of human communication that we use in the West are largely
derived from European classical ideas (Ishii, 2001). Thus, the works of Plato,
Aristotle, Cicero, Quintilian, and other ancient Europeans inform the modern
discussions of rhetoric, interpersonal communication, and even intercultural
communication. What we mean is that the assumptions of those fields are
situated in the context of Europe's own history. However, we have come to
understand over the past 30 to 40 years that in order for social scientists, art
ists, and communicationists to create a universal theory of human communi
cation, we need to open our minds to the varieties of human experiences.
Fortunately, the field of communication has numerous interculturalists who
have added to the plural understanding of how humans communicate (Miike,
2002). Africanists have sought to advance the philosophy that agency is a
component of all cultures, and therefore, in any academic discipline, it is
reasonable to expect that people from various societies will have concepts
that are useful (Karenga, 2006; Mazama, 2003).
Since we know from the research of many scholars in intercultural and
international communication that Asian and African communities often oper
ate on the basis of different value assumptions than those in the West, it is
important that we continue the creation of a body of work that supports global

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 Asante and Chai 121

theorizing in culture an
siderable time seeking to
nation of major concepts
and new technologies ha
ness of conflicts. Yet there are other interactions that should allow us to enter

tain approaches to major human concepts that we have not experienced

before. To make the world better, by which we mean, to make humans more
satisfied with their lives and situations, we must know more about each other.
Western domination of intellectual ideas about Asia and Africa has often
meant that the authentic voices of Asian and African people have rarely been
heard. Of course, in the case of the ancient histories of Asia and Africa, there
are considerable literatures, but yet there has been limited information that
has made its way into the discourse on communication. Few scholars in the
West are familiar with the classical African philosophers, such as Duauf,
Amemomope, Merikare, Akhenaten, Imhotep, and Amenemhat (Asante,
2000). While more Westerners know Confucius and Laotzu, they are essen
tially ignorant of other Asian thinkers. The efforts made by Asian scholars in
the past decades have been noteworthy in the advancement of Asian
approaches in communication theories (Chen & An, 2009; Chen & Chung,
2004; Dissanayake, 2003; Kim, 2001; Miike, 2002; Miike & Chen, 2003,
2006). Significant work has been done on Asian concepts in communication
(Kim, 2005; Miike, 2009). Although it is recognized that the hegemony of
European-centered ideology and theories continues to dominate the thinking
of communicationists, progress is being made in reinterpreting how Asian
culture is seen (Miike, 2010). In the same vein, numerous Afrocentric schol
ars have articulated the value of African ideas for communication (Asante,
2008; Blake, 2009; Karenga, 2006; Mazama, 2003). The process is an ongo
ing one that will continue to benefit critical thinkers.

Toward a Conference of Ideas Around Destiny

This essay interrogates the complex dimensions that people in China and
Ghana understand about the idea of destiny. In ancient European thinking,
destiny carried the idea of Fates. It had the meaning of something that is
bound to happen to a person; it might even be called fortune or luck. What
we wanted to explore in this article is how this term has come into use in an
African and an Asian context. Of course, we are unable to discuss all of the
examples in Asia or Africa and therefore have limited our discourse to
meditations on the use of the concept of destiny in China and Ghana.
Actually, in China, we have utilized the dominant Han culture, and in Ghana,

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122 Journal of Black Studies 44(2)

we have used the dominant Akan culture as sites f

tiny. Thus, the limitations of this article are clear: We
all of Asia or all of Africa, yet we believe that an un
powerful cultures might give us some insight for in
Destiny is not the only concept that scholars have
tion in culture. Harry C. Triandis (1993) has contend
collectivism have often been used to provide a univ
tural variation. John Mbiti (1992) examined the ide
culture with an eye toward demonstrating how Africa
clusions than Westerners. Some people claim that A
text and indirect whereas White Americans are mo
and direct. Communication modes among Asians te
more complex, and less straightforward as they are m
counterparts in deciphering nonverbal cues and th
White Americans, more sender oriented than Asians
expressing complicated nuances and unspoken under
rized to be more direct and low context in their intera
The intricate concept of face in Asian commun
interwoven with Asians' predilection for high-c
behavior. Some claim that this predilection has its
From this philosophy, it is argued that the greatest
one's life is the search for a harmonious relationship
values that are highly valued are duty, sincerity, loy
to authority, and avoidance of direct confrontation
traditions are thought to be more linear in explainin
sonal relationships. Westerners tend to experien
challenges in accommodating and acculturating to t
communicative behavior than the more versatile, f
informed Asians, who are better able to adapt to W
style (Chai & Fontaine, 2007).
While the cultures of Asia and Africa are comp
heterogeneous, and infused with their own distinc
character, they must also be seen for their diversit
may hold useful lessons for the concept of cultural
Africa, the idea of nkrabea is similar to the Chinese
can be expected, there are differences. Exploration
differences will assist in building a truly inter
Numerous scholars are approaching concepts with a
tion on the thoughts of those usually unheard i
(Bellegarde-Smith, 2005).

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Asante and Chai 123

Nkrabea and Yuanf

In Akan culture, the idea

a person has to reality an
think that a certain form
nity, is reflected in the
future or "hear" voices th
rience nkrabea. However,
tionship with nature, fam
they are meeting as two i
the meeting, they are alw
each other.
Consequently, to the Afr
communication might be
the Chinese, intercultura
cess of interactions depe
tidirectionally, the prima
guide is from Confucian
humanistic being. The c
benevolence (ren) and rig
relationship may succeed
lead to a healthy outcom
ondary to the person's d
yuan is considered to be p
time and place of encount
or digresses. Therefore,
well in their association
Confucianism, the outcom
of yuan. Europeans tend
worked out through pers
nothing may seem to wor
that many things are det
nkrabea is always at work
or she is on the path tow
the path, and when they
sure to do all within the
regain a sense of place a
Chinese, yuan has been d
erates with an event rath
different from yin, whic

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 124 Journal of Black Studies 44(2)

the circumstantial or secondary cause, whereas may

fundamental cause of action. Yuan anchors all interp
They can last only as long as yuan is present. Consequ
dissolved when yuan is no longer present.

Yuan in Chinese Society

Yuan has its origin in Buddhism and is found in the b
and fatalism. The development of interpersonal relat
traditional Chinese society, is held to be predestined
unalterable. While Confucianism specifies the rol
with different relationships between (a) the ruler an
and sons, (c) husband and wife, (d) siblings, and (
explain the complexities and intricacies of interpers
fills the gap.
Chinese scholars have used the lotus plant to explain the difference
between y in and yuan:

The lotus seed is theyin, but it cannot grow by itself into a plant; rather
its growth is aided by human effort, soil fertilizers, sunlight, air, and a
pond or earthen pot filled with water. These are the necessary condi
tions for the growth of the lotus plant and, as such, are the assisting
yuan. (Sun, 2008, p. 96)

In order for a thing to exist, the yuan must be present and ignited (Sun,
2008). There is the beginning (ignition) of yuan to start with, and the decline
of yuan (yuan qi yuan mie) explains the life cycle of things, including inter
personal relationships (Sun, 2008).
The meaning of yuan may be broken down in three main categories,
according to (a) the duration, (b) the quality or nature of relationship formed,
and (c) the type.
Two different kinds of yuan are found in the category of duration: yuanfen
and jiyuan (yuan of opportunity or chance). Yuanfen is thought to have per
manent influence, and jiyuan is the yuan of temporary interaction (Yang &
Ho, 1988). Yuanfen determines all lasing relationships involving family
members, relatives, friends, or colleagues. Jiyuan, on the other hand, is
thought to exist when two or more persons find themselves riding on the
same tour bus, staying in the same hotel, or even experiencing similar misfor
tunate. The quality of yuan can be broken down into good yuan (Hang yuan)
and bad or evil yuan (nie yuan). Good yuan is said to be a gift from heaven,

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 Asante and Chai 125

while nie yuan stems f

effect is not an act of
quences of human acts
yuan, while a relations
partner's taking the lif
Yuan by type is catego
a wide spectrum of act
marriage must be pres
for an illness to be suc
for a student to excel
yuan with books [shu
someone keeps losing in
in winning at a gambli
Yang and Ho (1988) ar

The formation of inte

and therefore unaltera
tionship will be charac
some relationships are
awkward and even d
between father and so
from yuan; and so ar
formed following a ca
influence in virtually
predestined affinity o

For the Chinese, yuan

ranging from superfic
central role of relation
Sun (2008):

1. You yuan qian lilai xiang hui, wu yuan dui mian bu xiang feng.
Translated, it means that if jyuan is present, people will travel thou
sands of miles to meet each other. However, if there is no yuan, two
people might have a face-to-face encounter and not have any form
of connection at all.
2. Yin yuan bens hi qian sheng ding, bus hi yin yuan mo qiang qiu.
Translated, it means that the yuan available to form an intimate or
marital relationship is predetermined in one's past lives. If such
yuan does not exist, one should not forcibly try to make it happen.

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126 Journal of Mack Studies 44(2)

The Expressions of Yuan

Some key Chinese language expressions relating

Chang and Holt (1991) are summarized as follows:

1. Presence or absence of association: As stated ear

ure in relationships between two people is depen
two people "haveyuan." Two common expression
situation are yu yuan, meaning "to haye yuan," a
ing "not to have yuan." For the Chinese exper
yuan is used as a defense mechanism to save o
form of consolation. For example, a couple may
(presence of emotions) but the unfortunate exis
not allow them to be together; hence they comfo
saying, "Perhaps in the next life, we can have yu
2. Bad relationship: Nie yuan describes a "bad re
an extremely derogatory term that simply means
relationship cannot work out. An example is when
married to someone else, develop feelings for ea
also apply to when two people, married to each ot
out later that they do not love each other, finally
3. Matched yuan (tou yuan). An example of tou
people meet and one party feels very comfortab
with the other. Even two people with very differ
may experience tou yuan
4. Unmatched yuan (bu tou yuan). The opposite of
party feels uncomfortable with the other person
ferences in personality incompatibilities but bec
that the association with the other is "just not righ
5. Human yuan: Ren yuan refers to people who
likable by others—a relation between a perso
people. Personality, in this respect, plays a large
son has ren yen.
6. Follow yuan: Sui yuan exists when one does not
another person but allows things to fall naturally.
works out; if it does not, it is better to leave it tha
situation so that things might work out.
7. Xi yuan: Cherish yuan extends mere follow yua
allowing things to fall naturally, xi yuan is proact
action. For example, for two people to remain toge

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Asante and Chai 127

do their best to maintai

tionships here and now
too passive.

A recent preliminary st
whom 86% were college s
significant, positive corre
tionship satisfaction (Che
participants, extended int
Buddhist conception of y
Chinese think about thei
In another study that exp
distributed to more than
sity resulted in three the
or disbelief in yuan, and
analysis to examine the r
pants subscribed to the
uncontrollable. The catego
in yuan revealed that a hi
ings attributed to yuan (Y
believe in the power of y
ship works out or not can
book The Art of War, Tz
answered by the one who
derived from Heaven and
Although the association
has weakened (Yang & H
young Chinese today (part
that have so far been con
Chen, 2010; Yang & Ho,
modern Chinese," who ar
Chinese but still maintain
and practices (Bond, 19
seen as fatalistic but is co
ception of relationships i
brought upon by persona
tion of the two forces.
Three elements in fatalis

1. It does not negate the

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128 Journal of Black Studies 44(2)

2. It emphasizes that achievement is possible throu

and willpower.
3. It empowers individuals to transform predestin
tion for achievement.

Representing a crossroads of the old and new, the c

negate the importance ofyuan, but it empowers the i
sibility for his or her actions. Fatalistic voluntarism
when a relationship is not working out, using yuan as
tive outcome, thereby creating equilibrium and poss
attributing failures to some external, unknown, but c
an individual from blaming others or himself or hers
plays a significant role in Chinese cultural understa
uum of yuan traditional beliefs (fatalistic determinis
one end and modernistic yuan beliefs (congeniality, ha
the other end.
The culture of China is ancient. Among the earliest
were Confucius and Laotzu. While Confucianism h
social and political value system, Buddhism came in d
as a philosophy with elements of karma and predesti
is associated with the idea of what we were born wit
an aspect of what we can expect. Yuan predetermines
able to get along and establish a close bond and relati
affinity or enmity between the two parties depends l
have yuan or no yuan. Yuan fen is the idea that when
son in a wonderful way, the person has experienced y
quality. Thus, when communication between two per
comfortable, and without problems, it is possible to
in that situation.

Origin of Nkrabea in Ghana

The classical civilizations of Africa are Kernet and N
cultures that have influenced many aspects of Africa
burial, from ancestral reverence to reincarnation. G
Africa and among the many ethnic groups in Ghana a
group, with kinship affinity to ancient Kernet (Mey
the Akan, there is a general belief in human destiny
recognizes both the power of the unknown as we
human beings. The word for destiny in the Aka

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 Asante and Chai 129

Everyone is born with nk

it is something that come
tant elements. In the firs
bid farewell to the realm
one is born, one is actual
means "the manner in wh
"fate," "life," "granted lif
the manner of one's de
unchanged.

The Wisdom of the Elders

Since the Akan believe that a person receives his or her nkra from the
Divinity prior to entering the earth, the nkra, message, is a link between the
human and the divine. As Kwame Gyekye (1996) and Kofi Asare Opoku
(1975/2010), two of Ghana's leading intellectuals, understood, there are
numerous expressions in Akan that refer to the nkrabea of a person. For
example, the Akan have these important sayings:

The yam that will burn when fried will also burn when boiled.
The tree that will shed its leaves knows no rainy season.
If you are destined to die by the gun, you will not die by the arrow.
What is destined to succeed will not fail to prosper.
If wood remains in the water for a thousand years, it will never become
a crocodile.

In these passages, the Akan philosophers are stating the precise idea that all
things have their own nkra as dictated before they began to function. In fact,
wood will remain wood and will never become a crocodile because the des
tiny of wood and the destiny of a crocodile are different. One can say that the
tree that sheds its leaves is not a tree of the tropic regions because the destiny
has already been decided. Like the tree or the crocodile, the human being has
a particular destiny. While the idea of destiny is often thought of in connec
tion with free will, determinism, and punishment, the African thinkers who
designed the concept for the Akan society had their own reasons for doing
so. As Gyekye (1995) observed, in Akan, if a thing is named, then it is real.
Furthermore, each human being has one head, but heads differ; so it is with
destiny. There are many destinies according to the number of human beings,
but all humans have destiny. Thus, the Akan notion of nkrabea is tied to
Divine Providence in a way that yuanfen is not. Indeed, Western humanism

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 130 Journal of Black Studies 44(2)

also emphasizes the idea of the evolution of human b

different manner than nkrabea. The Akan thinkers found their notion of
nkrabea in the experiences of human being. Thus, abrabo, human life, deter
mines the location of all thoughts about nkrabea. In the mind of the Akan,
one cannot live in a village among other human beings and not see that des
tiny is real. Quite frankly, if one observes life, one will see that different
people have certain propensities, talents, and abilities, and that some other
people demonstrate in their lives the reality of fortune, misfortune, disap
pointments, joys, and richness whereas others do not experience life in the
same way. This is the basis for nkrabea; it is found in the individuality of the
human experience.
We can see that there are individuals who seem to have good fortune all
the time, and then there are those who seem to be constantly in trouble. These
are the ideas that suggest nkrabea to the Akan thinker. However, if a person
commits an act (asiane) not influenced by destiny, which means that it is an
accidental act, then he or she will not commit it again. Such an act is easily
corrected. Yet if a person commits an act that is influenced by destiny, this is
shown to be a part of the person's unalterable character. It is the persistence
of an activity that dictates whether or not it is a part of destiny. The Akan say
that it is your destiny that makes you who you are. The same is true for every
individual, and therefore, the key for human society has to be the uniqueness
of each person in communication with others. There is an expression, obiara
ne ne nkrabea, which literally means "each person has his own destiny."
The centrality of human beings in the universe is a part of the African idea
of destiny. This means that the person must show respect and reverence for
both the visible and the invisible spheres of life (Magesa, 1998, p. 72).
Magesa (1998) says of the finality of the human being that "sociability with
all people and harmony with the universe is the guiding ethical principle"
(p. 72). Now what are the implications of this principle for communication?
It is important to remember that in the Akan view, the human must be in har
mony with both the animate and the inanimate worlds in order to claim the
energies and vital forces in them.
The Akan say, "Nkrabea mu nni kwatibea." This means that the destiny
one has been assigned cannot be escaped. In effect, the order that has been
given is settled and cannot be altered unless one carries out certain rituals to
alleviate the harshest aspect of one's destiny. So for nkrabea to be fixed does
not mean that it is immutable; it means only that if one believes that his or her
destiny is negative, then ritual is necessary to change the destiny. However, it
is not easy. One must learn to come to terms with one's destiny rather than try
to change it.

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Asante and Chai 131

It is believed that a pers

Thus the nkrabea is ofte
ner in which one's desti
idea of soul, has been im
certain attributes that w
destiny is not like sayin
yer, or any other profes
character will reflect jus
can see just how critica
Everyone wishes for a go
well in the community o
tiny is akraye\ a bad des
have akrabiri, a bad dest
treats one's parents, inte
and "fits" into the societ
with only through ritua
One finds similar ideas
among the Yoruba of Ni
good destiny is olori-re,
the Yoruba, the idea of de
the head. The Yoruba bel
A person may kneel and
"that which is chosen."
called A-kunle-gba, "that
attached to him or her;
believe that while in theo
factors that can influenc
to have a good destiny m
good destiny that is acc
Akan, it is said that Opan
is worth more than any
People tend to work to h
the inexplicable traits of
how one communicates w
particularly if one is a v
if a person is constantly
another, then it might be
if a person is able to com
also a function of destin
tion, the Akan idea of n

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132 Journal of Black Studies 44(2)

correct the course of destiny. The key objective is

Akan belief is that humans are not the masters of th
the beneficiaries and therefore must live in harmony
existed long before humans and will exist long after
to maintain the idea of humility, even as humans w
Akan say the earth is Asase Yaa, a sacred place, and
fully and softly.
Nkrabea also suggests nkra, life, which correspond
idea of ankh, life, or living. During the rise of the
tion in 3400 BC, the African people along the Nile
of ankh as a key to their culture. The Akan cultur
Kemetic culture in fundamental ways that have been
articles and books. Ritualized structures and symbo
direct connection between Akan and the classical N
Africa in the concepts of naming, kinship, and desti
One of the central ideas in ancient African culture
ally rendered justice, balance, harmony, order, truth
procity. Thus, when one discovers in a commun
adequate or proficient sense of unity, one can say th
in a person's home, when the chairs, paintings, bed
vases are said to be in perfect unity, then maat also
expression of destiny, a good destiny for the items
essence of nkrabea, the idea of destiny, that is the
human relationships.
The Chinese and the Akan philosophy see the not
greater than the human being. The Chinese idea of m
the notion of fate that comes from a source outside of
from ming, heaven. In Africa, the Akan say that nkra
is, from a divine energy greater than humans.

Nkrabea and the Concept of Personhood

Nkrabea must begin with the concept of the perso
person is basically composed of several components
and so on. But people are also members of an abusu
the context of community, which includes both th
Therefore, all communication has certain ritualized
alty based essentially on the concept of family.
1. One exists within a community and therefore
others in carrying out their destinies.

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 Asante and Chai 133

2. One cannot communic

3. One's destiny must be
munication problems.
4. We are all part of the
our destinies.

Even the idea of kinship r

mon mothers and common
and sisters, mothers and f
Nkrabea suggests that ea
ers but this value is mean
nkrabea, although many
through conscious comm
nkrabea. The reason for t
there is an endless variety
ers that we observe that
us, and brings us to maat
hotep," meaning "the divi
difficult or extraordinar
point when every actio
expected, like water runn
have achieved all the poss
balance, and harmony.

A Concluding Wor
Western consciousness carries the conviction that adults are masters of their
fate. Unexpected events and mysterious coincidences challenge this cultural
bias. For Westerners, however, these challenge can evoke a spiritual
response—greater openness to dimensions of life that lie beyond autono
mous personal control. Having a strong connection to their extended families
and institutions, the Akan and the Chinese have a complex sense of personal
agency in the interest of family and community. As we have shown, the con
cepts of yuan and nkrabea as well as other ideas must be explored in any
attempt to construct a clear pathway to a holistic philosophy of communica
tion. An appreciation of the various manifestations of African and Asian
cultural concepts will broaden and enlighten the discourse in communication
and other disciplines.

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 134 Journal of Black Studies 44(2)

Declaration of Conflicting Interests

The authors declared no potential conflicts of interest with

authorship, and/or publication of this article.

Funding
The authors received no financial support for the research, authorship, and/or publica
tion of this article.

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Author Biographies
Molefi Kete Asante teaches African history, culture, a
American Studies at Temple University.

Rosemary Chai teaches communication and culture a

University.

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