The earliest archaeological evidence of seating devices in Africa is from Igbo-Ukwa in Southeastern Nigeria. Traces of wood from these stools have been radiocarbon-dated to the ninth century A.C.E. A number of stone stools have appeared, although not in archaeological context, at Ife in Southwestern Nigeria. They have been dated to the classic period at Ife on the basis of fragmentary terracotta images of figures seated on what is thought to be wooden or bark stools of the same form as the aforementioned stone stools. They are believed to have been created between the twelfth and fifteenth centuries, and there is no clear evidence that these particular seating devices were associated with leadership. However, other archaeological evidence combined with early reports and recent descriptions establish that later stools have played and continue to play an important role in leadership regalia.

While African stools are most likely of African origin and development, there has been a major outside influence on the African European-style chair. The Portuguese introduced the "elbow chair" to the Gold Coast as early as 1481. This form of chair was soon recognized by the Africans as a symbol of prestige and power. As a result, there exist early descriptions of West Africa which include references to European chairs. The European chair seems to have had a particular impact on West Africa judging from the number of copies and variations that exist. The copies themselves are rarely common-looking, although the shape of the originating chair is evident. Most African chairs are variations of a wood and leather brass-studded Renaissance chair most commonly found in Portugal and Spain, and to a lesser degree, Italy.

Africans do not consider chairs and stools to be for general use to be sat upon by family and friends. In Africa, stools and chairs are considered to be highly personal objects and many Africans would be shocked if a friend, relative, or stranger used their seating device. For example, among the Akan people, stools have an important role and a sacred character. Among the Ashanti people, the stool or throne is not only considered to be highly personal, it is believed to house the soul of the owner. When unoccupied, the stool is tipped on its side so no alien force can occupy it and contaminate the soul of the owner. The stool of a chief is of particular importance not only because it contains the leader's soul, but because the leader is considered to be the divine King, and one aspect of his divinity is the belief that the well-being of his kingdom directly reflects the well-being of his soul. The king's soul is protected through the stool from spiritual contamination in order to ensure the prosperity of the kingdom.

Another group which attaches symbolic meaning to seating devices is the Lega people. There are seating devices belonging to the Lega such as the tripod and a heavy oblong four-legged stool which are not associated with leadership or ritual. There is, however, a Lega stool called the Kisumbi stool which is an integral part of the Bwami initiation society. In its basic form, it resembles stools used widely in Africa. There is a ceremony known as the Kisumbi rite, where the stool serves as the central symbol. The Kisumbi stool is awarded to a man when he achieves the second highest rank in Lega society, and he retains it for the rest of his life. The Kisumbi ritual uses the stool as a means to fortify the basic values and principles of conduct consistently stated in other Bwami society rituals. The shiny smoothness of the stool is symbolic of the initiate, who through initiation and adherence to societal dictums, has been transformed from a rough (inconsiderate and intemperate) into a smooth (generous, poised, wise) human being.

Many prestige stools in Africa are not necessarily associated with specific rituals or provide a definition of male roles in society. Many African seating devices reflect the morals and values held by its members; there are several types of stools which, for example, represent the important role women play in the society from which it was created. Caryatid stools, also referred to as carrier stools, are found over the whole of Southeastern Zaire, the most famous and influential being those of the Luba and the Hemba. The high status of women in Luba society are portrayed in many caryatid stools. Many of these caryatid stools portray women and mothers as more than the giver-of-life: she is the person to whom all in the clan turn in order to find their human and cultural identity. In a context such as this, the female figure brings her clan and family together under the chief's authority; in many cases, the maternal uncle or the woman herself makes the decisions in the village. In every village and clan, the caryatid seat demonstrates that all authority goes back to the Luba King and through him, the female who is the source of life.

The Baobab Tree
Adinkra Symbols
African Masks
African Storytelling and Mythology
African Chairs, Stools and Thrones