The asafo is a political-military institution of the Akan. Even though its social and political functions have been well documented, the expressive and aesthetic culture of the Asafo institution has received limited scholarly attention (de Graft Johnson, 1932; Fortes and Evans-Pritchard, 1940; Datta and Porter, 1971; and Sutherland-Addy, 1998). Sutherland-Addy (1998, p. 90), for example, suggests that "the rhetoric, libations, historical songs and chants, praise-poetry, legends and drama texts may now be examined with a view to demonstrating how they provide the texture, context, impact and value of historical fact" that mark the asafo institution. 

Even though the Akan societies, had no standing army, the asafo - i.e., a people's militia - was a well established social and political organization based on martial principles. Every able-bodied person belonged to an asafo group; every child automatically belonged to his or her father's company.

Internal sub-divisions within an individual company included the main fighting body, the scouts, reserves, and the minstrel unit whose main job it was to sing patriotic and war songs to boost the morale of the military.

The asafo companies forming the national army were organized into main fighting divisions thus: adonten (vanguard - main body under the adontenhene), twafo (advance guard), kyidom (rearguard - under the kyidomhene), nifa (right wing under the nifahene), benkum (left wing under the benkumhene), akwansra (scouting division), ankobea (home guard under the ankobeahene), and gyaase (the king's bodyguard under the gyaasehene).

In Asante, the national asafo was commanded by the Asantehene, but two generals, the kurontire and akwamu, were the military leaders. The Fantse went a step further by incorporating some European customs in their Asafo companies.

The typical Asafo company in a Fantse township, according to Aggrey (1978), was headed by the Tufohene, the military advisor to the chief of the township. Next in line is the Asafobaatan. Supi was the commanding officer, while the divisional captain within a company was called the Safohene (for the male) or Asafoakyere (for the female). Other ranks in the Asafo were the Asafokomfo (the priest), okyerema - head of the akyeremafo (the drummers), frankaakitani (flag bearer), sekanboni (sword maker), okyeame (spokesperson or linguist), and abrafoo (police officers) and adumfoo (executioners).

Asafo companies were also differentiated by the different colors of headgear and hairstyles worn by members, exclusive drums, horns and other musical instruments, appellations, and, flags and emblems. Other units within the main divisions included afonasoafoo (the carriers of spears and shields), sumankwaafoo (the herbalists and medicine men), and the asokwafo (heralds). Asafo companies existed in all the Akan states.

The History and Use of Flags
Asafo adopted certain European military practices such as marching in formation, identifying companies by name and number, and carrying and saluting flags. Of the various artworks and regalia used in asafo performances, the most important are the flags, which are made in appliquè technique or painted or drawn on cloth. A flag measures approximately three to six feet wide and four to eight feet or more in length. They are the company's soul and embodiment and are included in all its activities. Members swear to defend their flags, which represent and document the asafo's specific culture and history. 

Asafo flags are popular among the Fantse of the coastal area. The flag is a cloth of solid color that is about three feet by five feet in dimensions. The symbols on the flag are appliqued and occasionally embroidered. The Asafo flag has on it the British flag (Union Jack) or the Ghana flag. The asafo flag bearing the Union Jack indicates the flag was made during the time that Britain ruled Ghana (Gold Coast), and the asafo flag bearing the Ghana flag indicates it was made after 1957 when Ghana gained her independence from Britain.

The asafo flag with its symbols and colors often represents "important historical occasions in the life of the company or, unpleasant past events such as wars, deaths and defeats" (Labi, 1998, p. 101). As Sarbah (1906, pp. 26-27) put it, "the honour of his company flag was his first consideration and his service to his company was his indispensable service."

The asafo flag symbols are pregnant "with meaning by allusions to historical accounts, myths, rituals, sacred places, and prominent persons etc., and as such they were essential in the construction of a company's cohesion, persistence and feeling of exclusiveness; thus, to defend the cherished symbols was to defend the integrity and pride of the company" (Labi, 1998, p. 102).

Asafo Military Post - Posuban
 Each Asafo rallies around a military post, called Posuban. These military posts  present a varied and wonderful spectacle. It is difficult for anyone to tell when, why and how these buildings were built. What started as storage rooms for the regalia and arms of asafo companies (traditional militia) gradually became eye catching elaborately decorated shrines dotted along the Fante coast. The picture on the left is the posuban at Ajumako Techiman and the one below is posuban at Mankessim in the Central Region.