A Drummer's Testament:  chapter outlines and links

Volume II:  OLD TALKS:  DRUMMERS. CHIEFS, HISTORY, AND RELIGION

• Part 1:  CHIEFTAINCY
• Part 2:  HISTORY
• Part 3:  FESTIVALS IN COMMUNITY LIFE AND THE WORK OF DRUMMERS
• Part 4:  RELIGION AND MEDICINE

Chapter titles listed below go to chapter outlines on this page.
Chapter title links in the outline sections below go to chapter portals.
Outline section links go to web chapter sections.

Volume II Part 1:  Chieftaincy

• 1.    The Forbidden Talks of Drumming
• 2.    How Drummers Search for Old Talks
• 3.    The Origins of Dagbon before Naa Gbewaa
• 4.    Naa Shitɔbu and Naa Nyaɣsi:  The Founding of Dagbon
• 5.    The Yaa-Naa and Yendi Elders
• 6.    Chieftaincy in Dagbon
• 7.    How Princes Get Chieftaincy
• 8.    How Chiefs Judge Cases

Chapter II-1:  The Forbidden Talks of Drumming

Scope of the historical chapters from origins through Samban' luŋa; different types of historical figures; taboos and sacrifices; the importance of the Samban' luŋa; fears of drummers regarding early history; Harold Blair (Yakubuʒee) and other previous researchers in Dagbon

Introduction

• 1.    Alhaji is responding to John's interest and dedication

The plan for the talks about chieftaincy and history

• 2.    the topics:  Yendi's origin, chiefs, Samban' luŋa
• 3.    the origins of Dagbon; Naa Gbewaa:  separation from Mamprusis, Mossis, Nanumbas
• 4.    Naa Shitɔbu; Naa Nyaɣsi's war on the tindanas and the beginning of chieftaincies in the towns
• 5.    chieftaincy:  how chiefs eat chieftaincy, their work; the elders;
• 6.    how Samban' luŋa is beaten
• 7.    Samban' luŋa:  Naa Dariʒɛɣu and Naa Luro; wars against the Gonjas
• 8.    Samban' luŋa:  Naa Zanjina and how he ate chieftaincy
• 9.    Samban' luŋa:  Naa Siɣli's war against the Gonjas
• 10.  Samban' luŋa:  Naa Garba, Naa Ziblim and the Ashantis; Naa Andani and the coming of white men
• 11.  not all the historical talks are included; some come in other sections

Difficulties and dangers of some types of drumming

• 12.  drummers have difficulties getting the old talks; sacrifices, restrictions, troubles
• 13.  some drumming is forbidden unless certain occasions; example: death drumming

Sacrifices for beating Samban' luŋa

• 14.  Samban' luŋa requires sacrifices; chief pays
• 15.  not every chief has Samban' luŋa; smaller chiefs cannot afford it
• 16.  sacrifices to protect against dead chiefs' spirits; Bagli and Yɔɣu
• 17.  example:  four drummers who beat Samban' luŋa or testified to government died; full sacrifices not made
• 18.  not many drummers know the old talks; fear bad consequences
• 19.  Samban' luŋa talks are public, not hidden; the chief makes the sacrifices

Drumming work and the importance of knowing one's heritage

• 20.  Namo-Naa:  drummers as teachers; Samban' luŋa is instructive
• 21.  the benefits of knowledge; old talks passed through generations to help people live well
• 22.  some people want to know their history; others don't mind it
• 23.  example:  people have different characters, even in a family
• 24.  Samban' luŋa shows a person's grandparents; important to know
• 25.  drummers have interest in old talks; learn from elders
• 26.  drummers believe in custom; maintain knowledge for Samban' luŋa

Early history before Naa Shitɔbu is more hidden

• 27.  the talks of the starting of Dagbon are different; Naa Nyaɣsi and Naa Shitɔbu not in Samban' luŋa
• 28.  those before them are more hidden; Naa Gbewaa, Ʒirli, Fɔɣu, Ʒipopora, Nimbu, Tɔhiʒee
• 29.  drummers don't beat Tɔhiʒee; not inside chieftaincy; not inside drumming work
• 30.  Tɔhiʒee's talk is not long but it is dangerous; people fear the talks
• 31.  sacrifices may not protect well; example:  Namo-Naa's testimony to government committee on chieftaincy

Confusion about accounts of origins of Dagbon

• 32.  Tɔhiʒee's talks are there; not forgotten or thrown away; only big drum chiefs know them
• 33.  chieftaincy talks are fighting and bad things; drummers reluctant to talk to Africans or to white men; confusion and misunderstanding
• 34.  one should be careful about hidden or forbidden talks
• 35.  human beings fear trouble; many drummers don't know the old talks

Yakubuʒee's research  (Harold A. Blair)

• 36.  Alhaji was a young boy during Yakubuʒee's research; how Yakubuʒee used to travel around; his colleague
• 37.  Yakubuʒee carried a tail; probably used medicine to protect himself
• 38.  Namo-Naa's recollections of Yakubuʒee; how Namo-Naa's father taught Yakubuʒee
• 39.  bad consequences from the talks; deaths of Namo-Naa's wives; Yakubuʒee's accidental killing of Sunson Lun-Naa

Other researchers

• 40.  David Tait's research; omissions; his death
• 41.  Brigitta Benzing's research in Savelugu; paralysis of her informant
• 42.  schoolbooks on Tɔhiʒee mixed up; children don't have sense to hear it; unclear sources
• 43.  John's communication with Yakubuʒee; Yakubuʒee's other sources; the British conference on chieftaincy; the work of E. F. Tamakloe

Conclusion:  the value of drummers' experience

• 44.  drummers are the best sources on history; more than maalams or typical Dagbamba or even chiefs
• 45.  importance of following the traditions of drumming; requires sense and understanding

Chapter II-2:  How Drummers Search for Old Talks

How to acquire historical erudition; provenance of information and unreliable information; tactics of approach; greetings and sacrifices; sources for the work

Introduction

• 1.    which old talks are important for the work:  how Dagbon started; how the towns started; how Dagbamba separated

The importance of provenance

• 2.    available written accounts of origins are confusing; not inside drumming
• 3.    knowledge should have a “father”:  a source, or provenance

Unreliability and differences of sources

• 4.    sometimes people who don't know a talk will say it; reasons why talks get mixed
• 5.    example:  getting directions from different people
• 6.    different versions from different fathers or teachers
• 7.    not good to challenge one teacher with another teacher's learning; just should compare
• 8.    some customs have no explanation; “we grew up and met it”
• 9.    putting up barriers about subjects as a way to discourage inquiry; example:  difficult sacrifices
• 10.  better to say one does not know; then look for someone who knows

Differences in drumming knowledge

• 11.  drumming knowledge compared to educational standards; example:  Naa Garba's children
• 12.  greater or lesser extent of knowledge is measured but not demeaned
• 13.  drummers from specific towns have local knowledge

Continued learning throughout life

• 14.  most learning is achieved when young; householders do not have time; young drummers go around to different towns to learn; what they do to learn
• 15.  older drummers who are householders can invite a drummer to stay with them; assume his responsibilities

Necessity of sacrifices, greetings, and giving respect

• 16.  sacrifice as a part of the custom of learning
• 17.  need to be responsible for one's own search for knowledge
• 18.  need to give respect of gifts or greetings to the one from whom one seeks knowledge
• 19.  how Alhaji Ibrahim gives money
• 20.  Nyologu Lun-Naa's proverb in response to questioning
• 21.  greetings and gift put someone into shame; will want to help because your goodness to him

John should continue greeting senior drummers

• 22.  greetings give you a good name; greet Namo-Naa; John should also greet local elders Mangulana, Mba Sheni, Mumuni, Lun-Zoo-Naa
• 23.  the elders know the strength of John's friendship with Alhaji Ibrahim
• 24.  greetings need not be large amounts; proverb about thread being stronger than a rope
• 25.  market days are good days to send greetings to people in different towns

The drum chiefs as sources for the origins talks

• 26.  early talks before Naa Shitɔbu are not widely known; not used in drumming work
• 27.  senior drummers are the ones for reliable knowledge:  Namo-Naa, Palo-Naa, Nanton Lun-Naa
• 28.  Nanton Lun-Naa Iddrisu:  his seniority
• 29.  how to approach Nanton Lun-Naa or very aged informants
• 30.  Namo-Naa has been a good source for the old talks; Palo-Naa should be the final source

Chapter II-3:  The Origins of Dagbon Before Naa Gbewaa

The Dagbamba invasion of Ghana; the conquest of the indigenous peoples; Tɔhiʒee, Nimbu, Ʒipopora, Kumtili, Naa Gbewaa, Naa Ʒirli

Introduction:  issues and problems of the origins talks

• 1.    difficulty of the old talks:  fear and lack of clarity
• 2.    differences among drummers who talked; confusion still in Dagbon
• 3.    talk should reflect custom and be consistent with training from elders
• 4.    not many drummers know the old talks; only those who have to know them
• 5.    we will use talks by senior drum chiefs:  Namo-Naa, Palo-Naa, Nyologu Lun-Naa
• 6.    these drum chiefs are major authorities; shouldn't challenge them much
• 7.    main issue:  the taboos based on covering chieftaincy's mother's house from tindanas
• 8.    main points:  Dagbamba came from somewhere else; mixed with other tribes; Naa Gbewaa's talk will follow these early talks

Namo-Naa Issahaku:  how the Dagbamba come to their present land

• 9.    Dagbamba came from Gbamba in Hausa land; no Dagbon at that time
• 10.  Hausas say they are related to Dagbamba; how Mamprusis call them
• 11.  came as warriors; roamed; passed Biɛn in Guruma land, came to Pusiga, then to Dagbon area
• 12.  no Yendi chieftaincy; Nimbu their leader, started chieftaincy; meaning of the name Nimbu
• 13.  not many people in region; tindanas ruled; made sacrifices
• 14.  Namo-Naa's omission of Ʒipopora; Dagbamba at Yendi Dabari; living with tindanas
• 15.  tindana (Sosabli) gave daughter to Nimbu; Nimbu gave birth to Kumtili; Nimbu took chieftaincy after Sosabli died
• 16.  Nimbu the chief, Sosabli's son as tindana; the chieftaincy was weak; Dagbamba not many
• 17.  Nimbu's son Gbewaa with Guruma woman; sent for him when Nimbu died; origin of Tuɣrinam; Kumtili as Yiwɔɣu tindana

Palo-Naa Isaa:  Tɔhiʒee, Nimbu, and the early chiefs

• 18.  join to Palo-Naa's house talks:  included Tɔhiʒee and Ʒipopora
• 19.  how Palo-Naa made the sacrifices
• 20.  Palo-Naa's comments to John as Lunʒɛɣu
• 21-26.  Tɔhiʒee in Guruma; kills a wild cow at water-drinking place
• 27-30.  Tɔhiʒee gives cow tail to Guruma chief; chooses a girl and goes to bush
• 31-34.  birth of Nimbu as Ʒinaani; the death of Tɔhiʒee and the woman; Nimbu grows and goes to a river
• 35-40.  tindana's daughter finds Ʒinaani, who takes him home and becomes his wife
• 41.  the birth of Yɔɣu Soɣbiɛri, Ŋmɛrgili, and Namʒishɛli
• 42-44.  Ʒinaani kills the tindana and takes his place
• 45.  after Ʒinaani dies, Yɔɣu Soɣbiɛri collects; the starting of Yendi
• 46.  Ŋmɛrgili eats
• 47.  Namʒishɛli eats; the meaning of Namʒishɛli
• 48.  Yɔɣu Soɣbiɛri's child Kpɔɣunimbu eats
• 49.  Ŋmɛrgili's child Yɛnuunsi eats
• 50.  Namʒishɛli's child Tuhusaa eats
• 51.  Tuhusaa'a child Ʒipopora eats
• 52.  no eye-opening then; Ʒipopora started chieftaincy; went to Guruma
• 53.  Guruma chief gathered twelve girls, Ʒipopora took youngest
• 54.  Ʒipopora's children Kumtili and Gbewaa from a Guruma woman Sohuyini; took Gbewaa to Guruma and returned; Ʒipopora died
• 55.  Kumili ate but no child; when Kumtili died, Gbewaa ate and separated chieftaincy from tindanas

Nyologu Lun-Naa Issahaku:  Ʒipopora and the Gurumas

• 56.  Dagbamba from Hausa land; Nimbu the leader; sat in different towns:  Biɛŋ, Pusiga, Bagli, Yɔɣu, Yaan' Dabari
• 57.  Nimbu's married tindana's granddaughter (Shiasabga) and gave birth to Ʒipopora; Kpɔɣunimbu equated to Nimbu; when Nimbu died, Ʒipopora became chief
• 58.  Dagbamba did not go to Guruma to fight; Ʒipopora married daughter of Guruma chief (Soyini) gave birth to Kumtili and Naa Gbewaa

Interpretation of the origins talks and sacrifices:  chiefs' mothers' house as tindanas

• 59.  this history is not part of Samban' luŋa; not sung in public; no names for them
• 60.  fear based on chiefs as tindanas; new Yaa-Naa hears it, goes to Yiwɔgu to sacrifice
• 61.  tindanas eat through the mother's house; custom compared to drummers' daughters
• 62.  chiefs who have an old thing from mother's side collect it but continue to eat chieftaincy
• 63.  the sacrifice at Yiwɔɣu is important because of mother's house talks
• 64.  the sacrifices for chieftaincy old talks are tindana's sacrifices; do not resemble Muslim sacrifices

Naa Gbewaa:  the separation of the tribes

• 65.  the early chiefs who killed tindanas were weak; Naa Gbewaa separated chieftaincy from tindanas
• 66.  Naa Gbewaa brought from his mother's house in Guruma; avoided the women in chief's compound
• 67.  as a chief, had many wives and children; the children started Mamprusi, Mossi, Nanumba; Naa Gbewaa's children
• 68.  Naa Gbewaa's son Fɔɣu was his favorite; Ʒirli and his brothers killed Fɔɣu
• 69.  Naa Gbewaa informed of the death by yua, luɣ' nyini, and guŋgɔŋ; how Naa Gbewaa died
• 70.  quarrels among children; the group was separated into the tribes; Tohigu to Mamprusi; Ŋmantambu to Nanumba; Nee Gbewaa's daughter to Mossi
• 71.  Naa Ʒirli's became mad, died without children; Naa Shitɔbu ate Yendi
• 72.  Naa Gbewaa's success in separating chieftaincy from tindanas; Naa Shitɔbu and Naa Nyaɣsi followed to broaden the chieftaincy; Naa Gbewaa is most known of the early chiefs

Differences or discrepancies in drumming talks

• 73.  differences in the versions regarding Tɔhiʒee, Nimbu, and Ʒipopora; also different genealogies
• 74.  drummers have extent of knowledge from their learning; learning from the father's house
• 75.  differences from learning in different towns; drummers travel to other towns to learn more
• 76.  differences among learned people; compared to learned people in other countries; listen to all and evaluate
• 77.  the different versions of Dagbamba origins will not be aligned
• 78.  drummers learn by memory, not by writing; confusion is normal even with writing; difficulties
• 79.  Muslim religion:  arguments about contemporary writings about the Holy Prophet; compared to how drummers hold knowledge
• 80.  drummers who have knowledge but don't sing; singers move through talks differently
• 81.  example:  calling timpana during Naa Luro is an anachronism; a style, not faulted
• 82.  small differences do not spoil a talk; drummers don't argue; the larger points are not affected

Explanation of how drummers merge and combine generations in genealogies

• 83.  in drumming talks, someone's child can be taken as someone else's child; can skip generations in praising
• 84.  example:  in linking a family, can even call Naa Gbewaa's grandfather as his child
• 85.  this information is an important secret of chieftaincy and of drumming talks

The importance to traditon in learning and teaching correctly

• 86.  example:  knowledge to Nimbu countered an attempt to remove Naa Abila Bila
• 87.  not everyone has knowledge; drummers ask and learn
• 88.  responsibility not to lie; importance of the elders

Conclusion

• 89.  continuation to Naa Shitɔbu and Naa Nyaɣsi

Chapter II-4:  Naa Shitɔbu, Naa Nyaɣsi, and the Founding of Dagbon

Naa Shitɔbu and Naa Nyaɣsi; the usurpation of the tindanas:  the establishment of chieftaincies in the towns; Dagbamba relationships to Mamprusi, Mossi, Nanumba, and other cultural groups in the region; listing the line of the Yaa-Naas

Naa Shitɔbu and the founding of Dagbon; the original inhabitants of the region

• 1.    Naa Shitɔbu the one from whom Yendi chieftaincy started; first Yaa-Naa by name
• 2.    Dagbamba came and met people; Tiyaawumiya people were before them
• 3.    Kaluɣsi who became Zabaɣ' kparba, Dagban' sabli; those who stayed have become Dagbamba
• 4.    example:  if John has children with a Dagbana woman, the children will be Dagbamba

Naa Nyaɣsi's war against the tindanas; the starting of chieftaincies in the towns

• 5.    Naa Nyaɣsi waged war against the tindanas; Naa Shitɔbu talked to Naa Nyaɣsi to gather people
• 6.    how Naa Shitɔbu counseled Naa Nyaɣsi to prepare for war
• 7.    Naa Shitɔbu appointed his brother Kuɣa-Naa to look after Naa Nyaɣsi; gathered Naa Shitɔbu's brothers and elders and their children
• 8.    Gaa the first town; Naa Nyaɣsi appointed Gaa-Naa Tuuviɛlgu; called a son
• 9.    the tindanas ran away; Naa Nyaɣsi put a follower as chief; Naa Nyaɣsi made Dagbon stand
• 10.  those who followed are called sons of Naa Nyaɣsi; list of Naa Gbewaa's children and their chieftaincies
• 11.  list of Naa Nyaɣsi's “children” and their chieftaincies

How drummers praise “children” of chiefs; explanation of discrepancies in calling names

• 12.  drummers use the names of Naa Nyaɣsi's children to praise the towns; Savelugu's name
• 13.  Naa Nyaɣsi's followers who became chiefs are praised as his children
• 14.  Naa Nyaɣsi's first-born discrepancies with Naa Zulandi and Gaa-Naa Tuuviɛlgu
• 15.  Naa Nyaɣsi's followers are his children because they followed him to war
• 16.  example:  John is taken as Alhaji Ibrahim's son because following him in work
• 17.  Naa Nyaɣsi's followers who became chiefs were not his actual children
• 18.  some Yendi chiefs or other chiefs, can take brother's or sister's child as the zuu
• 19.  if chief is old or impotent, the children of his wives are still taken as his children
• 20.  Yaa-Naa's child who dies is given a chieftaincy name by Yendi drummers; other towns' drummers won't know; differences in extent of knowledge
• 21.  Dagbon has two sides:  Toma and Naya; drummers learn praises of towns nearby
• 22.  Yendi has moved from former location; many towns also moved

Bagli and Yɔɣu traditions

• 23.  stories about Naa Nyaɣsi's succession of Naa Shitɔbu; Naa Shitɔbu died at Bagli
• 24.  traditions at Bagli when a Yaa-Naa dies; dead chiefs go there
• 25.  similar traditions at Yɔɣu; Naa Nyaɣsi gave chieftaincy to Naa Zulandi and went to Yɔɣu
• 26.  stories about Naa Nyaɣsi's chieftaincy; creating wells; died at Yɔɣu

Assimilation of the tindanas

• 27.  Dagbon not standing well; no tindanas to make sacrifices; chiefs suffer madness
• 28.  the tindanas returned and aligned with chiefs to make sacrifices; pre-Islamic customs remain
• 29.  chiefs are close to tindanas from starting; most are not deeply into Muslim religion

Dagbamba's relationships to the cultural groups of northern Ghana

• 30.  Naa Nyaɣsi's time, the starting of Dagbamba chieftaincy; senior to Mamprusis and Nanumbas; relations to Mossis; connection of Walas and Dagartis through Naa Zokuli
• 31.  “playmates” with Mamprusis, Nanumbas, Mossis; relations to Gurumas and Yaansi
• 32.  stories of Guruma origins of drumming from Bizuŋ, Naa Nyaɣsi's son; eldership of Gurumas
• 33.  Mossis relationship shown during Fire Festival; Mossis get grandchild's gift
• 34.  Dagbamba are close to Mamprusis; Yaa-Naa and Mamprugulana dispute seniority
• 35.  Namo-Naa:  Frafras, Talensis, Kusasis were under the Mamprusis; mixed
• 36.  Tampolensis, Kantonsis have similar language to Dagbani and Mampruli; Kantonsis close to Mamprusis; Zantansis their own tribe
• 37.  all these groups and black Dagbamba are one tribe; have similar languages
• 38.  relationship of Dagbamba to Upper Region people except Gurunsis; Chekosis and Bimobas no relationship; Builsas, Lobis no relationship; Kotokolis, Dandawas, Zambarimas are related; Bassaris and Chembas have similar languages
• 39.  Konkombas:  under Bimbila-Naa; original inhabitants in eastern Dagbon; related to Bassaris and Chembas
• 40.  Konkombas are part of Yaa-Naa's line; mothers of Yaa-Naas; merging with Dagbamba
• 41.  Chembas and Bassaris:  no relationship
• 42.  Gonjas:  no relation; fought wars; typical Gonjas similar to Dagban' sabli; under the real Gonjas who came to that place
• 43.  don't know how many people were originally in Dagbon; Kaluɣsi people may be Dagban' sabli and Zabaɣ' kparba
• 44.  the Kaluɣsis ran away; had much land; became “typical” Gonjas; Zabaɣsi a modern name for Gonjas
• 45.  Gonjas living as friends but have different way of living; less farming; Dagbamba no relation to Vagalas
• 46.  Dagbamba invaders may not have been many; Dagbani is a regional language
• 47.  summary:  related to Mamprusis, Frafras, Talensis, Tampolensis, Zantansis, Kantonsis; also Walas and Dagartis; similar languages, similar ways of living

Dagbamba customs compared to other groups

• 48.  Dagbambas more eye-open than all others, including Ashantis
• 49.  example:  Kusasi funerals have similar customs; Ashantis are different
• 50.  Dagbamba:  know respect; customs have some differences
• 51.  the people Dagbamba conquered are now Dagbamba, including tindanas; the chieftaincies of the towns started from Naa Nyaɣsi

Yaa-Naas after Naa Nyaɣsi

• 52.  Naa Nyaɣsi's zuu was Naa Zulandi; succeeded Naa Nyaɣsi
• 53.  Naa Naɣalɔɣu died in war, so called a Yaa-Naa even though did not eat the chieftaincy
• 54.  Naa Daturli, also called Naa Dalgu and Naa Dalgudamda; Naa Briguyomda; sons of Naa Zulandi
• 55.  Naa Zɔlgu, then his four sons:  Naa Zɔmbila (Naa Zɔŋ); Naa Niŋmitooni, Naa Dimani, Naa Yenzoo
• 56.  Naa Dariʒɛɣu, son of Naa Zɔmbila; Naa Luro, son of Naa Zɔlgu
• 57.  four sons of Naa Luro:  Naa Tutuɣri, Naa Zaɣli, Naa Zokuli, Naa Gungobli
• 58.  Naa Zanjina, youngest son of Naa Tutuɣri; Naa Andan' Siɣli, son of Naa Zaɣli; Naa Zanjina's sons:  Naa Jinli Bimbiɛɣu, Naa Garba; Naa Garba's sons:  Naa Saa Ziblim (Saalana Ziblim), Naa Ziblim Bandamda, Naa Andani Jɛŋgbarga
• 59.  Naa Mahami, Naa Ziblim Kulunku, Naa Simaani Zoli, Naa Yakuba
• 60.  Naa Abilaai (Abdulai) Naɣbiɛɣu, Naa Andani Naanigoo, sons of Naa Yakuba
• 61.  Naa Alaasani, Naa Abudu, Naa Mahaman Kpɛma, Naa Mahamam Bila, Naa Abilabila (Abilaai Bila)
• 62.  Dagbon spoiled after Naa Abilabila's death; lines of Naa Andani (Andani) and Naa Abilaai (Abudu); Naa Abilabila's son Naa Mahamadu eats; dispute between Naa Mahamadu and Mionlana Andani; Naa Mahamadu removed by government of General Acheampong
• 63.  Adubu house drummers do not call Mionlana Andani a Yaa-Naa, nor his son Yakubu; Yaa-Naa cannot be removed
• 64.  if Yaa-Naa runs away from war, not considered a Yaa-Naa; example:  Naa Darimani
• 65.  drummers know the customs; Andani house did not follow custom; installed by soldiers

Conclusion

• 66.  transition to the talk about Yaa-Naa's chieftaincy and other chieftaincies, and the work of chiefs

Chapter II-5:  The Yaa-Naa and the Yendi Elders

The paramount chief:  The Yaa-Naa of Yendi; how a Yaa-Naa dies and is buried; selection of a new Yaa-Naa; list of Yaa-Naas; types of elders; the work of elders; intermediaries for chiefs; Yendi area elders; origins of main elderships; castration of elders; ranking of elders; Kuɣa-Naa; Mba Duɣu; the elder chieftaincies:  Gushe-Naa, Tolon-Naa, Gukpe-Naa, Kumbun-Naa; the Kambonsi; the women chiefs and the chief's wives

Introduction

• 1.    the talk of chieftaincy is an old talk, handed down; every town has chieftaincy
• 2.    topics:  death of chief, funeral, how elders choose a chief, elders of Yendi

The Yaa-Naa

• 3.    Yendi chief is the biggest chief; the hierarchy of Dagbon
• 4.    names of the Yaa-Naa:  Naa Gbewaa, Saɣinlana

How a Yaa-Naa dies

• 5.    Yaa-Naa does not die; transforms; dies alone in the room
• 6.    Naa Zokuli transformed to a crocodile
• 7.    in olden days, tied a bell to Yaa-Naa's leg on his deathbed; wait some time after bell stopped before entering room
• 8.    medicine man would enter room first; chief's body might disappear; bury the skins
• 9.    don't say Yaa-Naa has died; “the earth has shaken”
• 10.  dead chief is held upright to “walk” to grave; tradition spread to other chieftaincies; chief is “roaming”

Death and burial of a Yaa-Naa

• 11.  now when Yaa-Naa dies, Kuɣa-Naa enters room first; sends to Mionlana`
• 12.  Mba Duɣu gathers the chief's elders
• 13.  if Yaa-Naa is very sick and dying, Mba Duɣu sends for his zuu
• 14.  zuu stays with Bago-Naa until becomes chief; Mba Duɣu also calls Mionlana
• 15.  Mionlana and Mba Duɣu inform the Yendi elders and Gundo-Naa
• 16.  the burial is delayed; grave is dug in Katini room
• 17.  branching the grave to go sideways; spreading skins in the grave
• 18.  bathing and dressing the dead body
• 19.  when bring the dead body out, Mossis and Gurumas are funeral grandchildren
• 20.  how the Yaa-Naa is walked to the grave; Namo-Naa's songs
• 21.  how the body is placed in the grave; relatives look at and touch the dead body
• 22.  closing the grave; prayers from maalams; the burial is similar for other big chiefs
• 23.  closing the hole; seven days; all chiefs go to Yendi except Gushe-Naa, Tolon-Naa, Kumbun-Naa; shave the funeral chldren; seat the Gbɔŋlana

The funeral of a Yaa-Naa

• 24.  the chiefs remain in Yendi until the final funeral; stay until a new chief is sitting
• 25.  the chiefs have particular houses to stay in Yendi; formerly one year; now six months
• 26.  fewer people farming because chiefs are not in their towns; results in hunger in Dagbon
• 27.  the chiefs bring many cows to perform the funeral; bring food from their villagers; accompanied by many elders and housepeople
• 28.  new Yaa-Naa at funeral; must be a son of a Yaa-Naa; chiefs of Savelugu, Karaga, Mion and Gbɔŋlana contend; the strength of Mion and Gbɔŋlana because grandchildren can eat Karaga and Savelugu
• 29.  before Naa Ziblim Bandamda, chiefs from other towns who became Yaa-Naa
• 30.  the contention among chiefs; Gbɔŋlana less strong candidate unless as compromise

Role of Gushe-Naa and the elders in choosing the Yaa-Naa

• 31.  at final funeral, Gushe-Naa shows who the new Yaa-Naa is; Yaa-Naa is chosen by elders; soothsayers a formality for show
• 32.  soothsayers do not have responsibility or authority to choose The_Yaa-Naa
• 33.  how soothsaying became part of process when Naa Gungobli was chosen by soothsayers
• 34.  modern times changes; government involvement; the custom is spoiled
• 35.  the custom changes; no one holds the custom; comparing the strength of Gushe-Naa and Kuɣa-Naa; Gushe-Naa has leadership; Kuɣa-Naa is also strong; the strength of Tolon-Naa, Kumbun-Naa, Gukpe-Naa, Gushe-Naa
• 36.  Gushe-Naa chieftaincy:  does not visit Yendi unless funeral; he and followers come as warriors
• 37.  Gushe-Naa waits outside Yendi; Kuɣa-Naa and other elders meet and consult soothsayers

Showing the riches day:  Gushe-Naa and Kumbun-Naa come to Yendi

• 38.  “showing the riches” day:  Kumbun-Naa enters Yendi; young men carry special quiver; accompanied by bees
• 39.  how Kumbun-Naa goes around Yaa-Naa's house; drumming and singing
• 40.  Gushe-Naa enters Yendi on horseback; Yendi elders at Yaa-Naa's house; mock battle; removes thatch from house
• 41.  drummers beat; grass given to Gushe-Naa; consults with Yendi elders
• 42.  showing the riches; drumming and dancing; Gbɔŋlana goes around chief's house

Making a new Yaa-Naa

• 43.  finish funeral and prayers next day; in evening, Gushe-Naa sends thatch to new Yaa-Naa
• 44.  give grass and cola to chosen chief
• 45.  next day, maalams pray; in night Gukpe-Naa takes new Yaa-Naa into room of Katini, Katin' duu
• 46.  in darkness the new Yaa-Naa chooses a walking stick of former Yaa-Naa; predicts his reign
• 47.  other elders who choose The_Yaa-Naa hold things of custom
• 48.  Zandu-Naa has spear; Kaptii-Naa has gbolin; Tuɣrinam has dress; Gagbindana has hat; Gomli has food
• 49.  new Yaa-Naa does not sleep; Namo-Naa amd Akarima beat
• 50.  Namo-Naa beats Samban' luŋa; chiefs gather at daybreak; Mba Buŋa leads chief on a donkey to Zɔhi; Yaa-Naa stays with Zɔhi-Naa, then with other elders, then to his house
• 51.  following Friday, gathering and greetings
• 52.  chiefs and princes greet and go home; greetings continue for some days

Understanding how the custom works in choosing a Yaa-Naa

• 53.  controversy about custom and the role of the elders; custom is slippery
• 54.  the elders do not explain their reasons; Gushe-Naa's praise that he is blamed
• 55.  the rejected candidates may fight the decision
• 56.  the decision is described as “custom,” not as a wish or as favoritism
• 57.  nobody apart from the elders knows the process, not even Namo-Naa
• 58.  writing the custom brought confusion; the decision was no longer unquestioned
• 59.  too late for authoritative version; court has passed judgment, asked elders to justify
• 60.  the custom has to be hidden and not discussed or it is open to challenge
• 61.  the elders follow the custom by following their ancestors; fear to go against it
• 62.  they gather and compare the situation to the past; nobody outside knows their sense
• 63.  custom is like a zana mat between the elders and the public; maintains secrecy and confidence
• 64.  the custom must be hidden to be effective; cannot analyze the process; elders are the authority
• 65.  example:  no one can deny the existence of Bizuŋ to drummers
• 66.  example:  family breakers separate the family and undo the custom; now have entered chieftaincy
• 67.  example:  the meaning of Bizuŋ to drummers; stands for family unity and stands for the custom
• 68.  Gushe-Naa carries a bad name to cover the work of the elders
• 69.  why the elders refused to go against custom and replace Naa Mahamadu after installing him
• 70.  the origin of the elders' refusal from not recognizing Mionlana Andani as Yaa-Naa
• 71.  the government acted without the participation of the elders of Yendi to install the chief
• 72.  Nkrumah had looked at the elders and not the process to understand and follow the custom

The elders of Yendi

• 73.  Kuɣa-Naa is senior; starting from Naa Gbewaa
• 74.  Kuɣa a village near Yendi; Kuɣa-Naa represents the elders to Yaa-Naa; lead elder at Damba and other events
• 75.  Zɔhi-Naa is second; Zɔhi an area of Yendi; represents Yaa-Naa's children to chief
• 76.  Kuɣa-Naa represents chief's wives; greeting days for Kuɣa-Naa and Zɔhi-Naa
• 77.  Balo-Naa is third; Balɔɣu an area of Yendi; messenger
• 78.  Kumlana; Kum an area of Yendi; messenger
• 79.  Gagbindana; heads an area of Yendi; Mba Buŋa also has an area; messengers
• 80.  elders have their areas of Yendi; any can take someone to greet Yaa-Naa

Elders in the chief's house

• 81.  Naazoonima:  chief's friends; sit with chief; Mba Malle, Zalankolana, Mba Kpihigu; Sakpilisi-Naa; represent different groups to chief
• 82.  Mba Duɣu:  Wulana of the Yaa-Naa; can stand for the chief; does many things for chief
• 83.  Mba Duɣu:  closest to chief; becomes Gukpe-Naa; Gukpe-Naa Gbɔŋlana becomes Mba Duɣu
• 84.  Mba Duɣu and Gukpe-Naa mixed ancestry from slaves; the meaning of Gurunsi
• 85.  other elders also from slaves; formerly the elders were eunuchs; watches over chief's wives
• 86.  if Yaa-Naa wants, can give Gukpeogu to a different elder like Malle, Zalankolana, Kpahigu
• 87.  removing of testicles no longer done; which elders were eunuchs
• 88.  Warichin-Naa, Shirikari-Naa, Binzaha-Naa, Mancheri-Naa:  elders for chief's horses
• 89.  others:  Monkaha-Naa, Malizheri-Naa, Galigulana, Kushegu-Naa
• 90.  an elder is called Yidana; Dakpɛma, Kamo-Naa, Limam; Yendi elders and Gushe-Naa make new Yaa-Naa

Other titled elders in Yendi

• 91.  Namo-Naa, Sampahi-Naa for Yaa-Naa; Yendi elders have chief drummers
• 92.  butchers:  chieftaincy started from Naa Zɔlgu's son, Yankana
• 93.  no Nakɔhi-Naa in Yendi; Yidan' Baba, Taribabu, Daambolo, Diri-Naa
• 94.  barbers:  Yidan' Gunu
• 95.  blacksmith chieftaincy is So-Naa:  started from Naa Luro:  Yidan' Borgu, Faamoro, Kotɔchi
• 96.  how Naa Luro called So-Naa Faamoro to build a bridge and make weapons during Gonja war
• 97.  names of blacksmith chieftaincy; also Zana-Naa
• 98.  Gundo-Naa:  a female chief; senior daughter of a Yaa-Naa; Mba Naa her elder; their work in funerals

Chiefs who are women

• 99.  Gundo-Naa, Kpatu-Naa, Kuɣalɔɣulana, Saasiɣli-Naa; Yimahi-Naa and Nakpanzoolana alternate man and woman
• 100.  woman chieftaincies are only for daughters of Yaa-Naa; how granddaughters can eat
• 101.  have their drummers and elders
• 102.  when they eat chieftaincy, don't have husbands; how Yaa-Naa's daughter show themselves
• 103.  men don't want to marry them; fearful
• 104.  Gundo-Naa from Naa Gbewaa; their praise; Gundoɣulana Kachaɣu
• 105.  the starting of Gundo-Naa; “under-the-kapok-tree”
• 106.  uses of the kapok tree; Gundogu near Yendi

Titles of The_Yaa-Naa's wives

• 107.  Gbanzaliŋ is the Paani, first wife; has her own house
• 108.  Katini, Kaʒee, Galban, and so on; they have their towns; each has relationship with an elder as intermediary

Chapter II-6:  Chieftaincy in Dagbon

The Yaa-Naa and the thirteen divisional chiefs; types of divisional chieftaincy; organization of the chieftaincy hierarchy; buying chieftaincy; how the hierarchy shifts; paths to the Yendi chieftaincy; the elders' chieftaincies; paths to the elders' chieftaincies; drumming protocols related to the chieftaincy hierarchy

Introduction

• 1.    the talk of chiefs is sensitive; not widely known

Chieftaincy levels

• 2.    chiefs move from town to town; big chiefs who have villages; many levels
• 3.    example:  Yendi from Savelugu from Voggo from Tubung from Banvim from Gushie
• 4.    thirteen major chieftaincies or divisions, including Chereponi

Buying and selling chieftaincy

• 5.    all divisional chieftaincy are given by or sold by Yaa-Naa according to particular town's custom
• 6.    chieftaincy is bought from the one who controls it
• 7.    chiefs give or sell chieftaincies of their own villages
• 8.    the buying starts from greeting the chief before a chieftaincy falls
• 9.    the chieftaincy does not go to the highest bidder; the role of the elders
• 10.  the role of shyness and greetings in the decision
• 11.  a divisional chief might have up to a hundred villages; example:  Gukpe-Naa
• 12.  Yaa-Naa has about two hundred villages; formerly more than three hundred; more respect
• 13.  thirteen divisional chiefs are the second level below Yaa-Naa
• 14.  many other Yaa-Naa chieftaincies below the divisional chiefs; all are big chieftaincies
• 15.  other divisional chiefs given by Yaa-Naa are at other levels; have villages under them but get chieftaincy from Yaa-Naa

How chiefs move from town to town

• 16.  every chieftaincy and family has its way; many roads, mixed directions; examples
• 17.  difficulty of talking about the system; have to go step by step
• 18.  Yaa-Naa's chieftaincies can be different levels below bigger chiefs; different from village chieftaincies; example:  Savelugu
• 19.  example:  Banvim; Yaa-Naa's town does not sell a Yaa-Naa's town
• 20.  examples; Yaa-Naa does not sell village chieftaincies; Nanton-Naa's villages
• 21.  particular towns vary; every Yaa-Naa's chieftaincy has villages and elders; John should use sense to prepare the talks for clarity

The elders' chieftaincies:  Gushegu, Gukpeogu, Kumbungu, Tolon

• 22.  elders' chieftaincies; do not move to other towns; not for Yaa-Naa's children or grandchildren
• 23.  those who eat the elders' chieftaincies; not Yaa-Naa's children; example:  Tolon and Tali

Differences in who eats different chieftaincies

• 24.  commoners can eat some chieftaincies; examples:  Kasuliyili, Lungbunga; Dalun, Nyankpala for princes or commoners
• 25.  mixed chieftaincies:  eaten by either princes or commoners
• 26.  all other chieftaincies “Yaa-Naa's child”:  can be children and grandchildren; sometimes nephews
• 27.  can classify by divisional chieftaincies and other chieftaincies given by Yaa-Naa
• 28.  sometimes Yaa-Naa's friend (a commoner) eats Yaa-Naa's chieftaincy; examples
• 29.  list of chieftaincies eaten by Yaa-Naa's “child”
• 30.  not all towns move to other towns; divisional chiefs don't move, exceptions:  Korli and Demon to Mion; Savelugu, Karaga, Mion to Yendi

The Yendi chieftaincy and its doors

• 31.  Yaa-Naa chieftaincy not bought; from Yendi elders; Savelugu, Karaga, Mion, Gbɔŋlana; pathways to Yendi
• 32.  Yendi only eaten by a son; grandchild will contest if from gateway chieftaincy
• 33.  Mion is strong because grandsons often eat Karaga and Savelugu
• 34.  the Gbɔŋlana also strong in the succession
• 35.  exanples:  chieftaincy paths of different Yaa-Naas
• 36.  formerly many Yaa-Naas came from other towns; examples
• 37.  now the door to Yendi is limited; even some divisional chiefs do not eat Yendi; example:  Yelizoli

The divisional chiefs

• 38.  chiefs who are greeted as “grandfather” or “senior father” or “junior father”
• 39.  custom protocols are not clear; metaphor of zana mat
• 40.  Mion, Savelugu, Karaga one group; elder chieftaincies a group; Sunson, Yelizoli, Nanton a group; Korli and Demon another
• 41.  Sunson, Yelizoli and Nanton chiefs do not leave their towns:  traditions from Sunson-Naa Timaani, Yelizolilana Gurumancheɣu, Nanton-Naa Musa
• 42.  chiefs who are not Yaa-Naa's children can eat Yelizoli or  Nanton; other chiefs eat there too
• 43.  Demon and Korli can move to Mion; a group:  the children can eat either
• 44.  Demon and Korli chiefs can be grandsons; examples
• 45.  Mion once eaten by grandson, but stands for Yaa-Naa son; Savelugu and Karaga can be grandsons
• 46.  example:  Diari does not go out even though he can; Yaa-Naa can give any chieftaincy
• 47.  traditions change; something that has not happened can happen; example:  Nanton-Naa Issa
• 48.  difference of this example from early writings about custom regarding a son rising higher than the father
• 49.  further details of Nanton succession:  Nanton-Naa Yinfa, Nanton-Naa Sule
• 50.  going into details clarifies knowledge; these talks go farther than previous research
• 51.  each town has the way of its chieftaincy

Commoners chieftaincies

• 52.  even commoners eat chieftaincies if Yaa-Naa gives:  Kasuliyili, Lungbunga, Dalun

The elders' chieftaincies:  Tolon, Gushegu, Gukpeogu; Kumbungu

• 53.  Tolon, Gushegu, Gukpeogu, Kumbungu not for children of Yaa-Naa
• 54.  do not leave their towns; Yaa-Naa greets as “grandfather”; resemble Yaa-Naa; wives shave heads

Drumming Bimbiɛɣu

• 55.  drummers beat Bimbiɛɣu for Yaa-Naa, Gushe-Naa, Tolon-Naa, Gukpe-Naa
• 56.  other chiefs who have Bimbiɛɣu:  Mamprugulana, Bimbila-Naa, Asantehene, Yaboŋwura
• 57.  Bimbiɛɣu also for Nanton-Naa because of Nanton-Naa Musa
• 58.  why Nanton-Naa might refuse Bimbiɛɣu

The gbiŋgbiri luŋa

• 59.  drum covered with leopard skin; chiefs who have it; Namo-Naa's drum
• 60.  different chieftaincies have their different ways; cannot classify easily:  Samban' luŋa, Bimbiɛɣu, timpana, gbiŋgbiri luŋa
• 61.  chief provides the skin to cover the drum; beaten only for important chiefs
• 62.  beaten only for important occasions, such as when the chief has died
• 63.  if the drum chief who has it dies, Gbɔŋlana will not beat it unless to praise Yaa-Naa or big chief at funeral
• 64.  not beaten for Gbɔŋlana of a chief, or he won't get chieftaincy
• 65.  not beaten “by heart”; further constraints on beating that drum
• 66.  the drum can be played for a chief who has it; like Bimbiɛɣu, something for big chiefs

Doors to the elders' chieftaincies:  Gukpe-Naa, Tolon-Naa, Kumbun-Naa, Gushe-Naa

• 67.  not necessarily the children or grandchildren
• 68.  Gukpe-Naa an old chieftaincy from the starting of Dagbon; Gukpe-Naa eaten by Mba Duɣu; can also be Mba Malle or Zalankolana
• 69.  Gukpeogu village near Yendi; moved to Tamale by white men during Naa Abudu's time
• 70.  Tolon-Naa and Kumbun-Naa are warriors of Yaa-Naa; towns that eat Tolon
• 71.  Tolon's starting from the time of Naa Shitɔbu and Naa Nyaɣsi; tindanas were holding the towns; no chiefs, only elders
• 72.  Zandu-Naa Suŋbi gave his child to accompany Naa Nyaɣsi to war against tindanas
• 73.  Tolon tindana replaced by Zandu-Naa's child; Tolon-Naa like the Wulana of Naa Nyaɣsi
• 74.  Kumbungu also also old; Tolon-Naa is senior; Kumbungu once eaten by Yaa-Naa's son
• 75.  towns' chiefs and princes who eat Kumbungu
• 76.  Gushegu also old; Gushe-Naa is Tiŋkpɛma, elder of the land; relationship to Mossi
• 77.  chiefs and princes who eat Gushegu

Conclusion:  the ways of chieftaincy

• 78.  many princes do not become chiefs
• 79.  example:  Naa Garba's line and Naa Ziblim Bandamda's line
• 80.  every town has its way; one can only know it to one's extent

Chapter II-7:  How Princes Get Chieftaincy and Go to Hold a Town

The life of princes; relationship of the first-born son to the second-born son; how the hierarchy shifts to accommodate princes; conflict between princes and junior fathers; the chief's elders:  Kamo-Naa, Wulana, Lun-Naa, Magaaʒia, etc.; how a new chief lives with his elders and townspeople; how the townspeople and elders greet the chief on Mondays and Fridays

Introduction

• 1.    talk about how princes move through chieftaincy

Example:  princes of Savelugu

• 2.    a chief's child is not raised by the chief; role of Nyoglo-Naa for Savelugu-Naa
• 3.    the prince goes to Savelugu when the chief is dying or dies; the zuu (eldest) is given a hat
• 4.    the eldest son becomes Regent (Gbɔŋlana); other princes follow the Gbɔŋlana at funeral
• 5.    the Gbɔŋlana sits until a new chief is chosen; if not Savelugu, will get another chieftaincy
• 6.    the zupali (second-born son) also searches for chieftaincy; greets senior chiefs to advocate for him with Yaa-Naa; gets chieftaincy
• 7.    the remaining children divide themselves to stay with the two elder brothers; follow seniority and the one who gets chieftaincy

When the siblings do not trust one another

• 8.    if the princes do not cooperate; often due to a brother who neglects the others
• 9.    sometimes come from children who have different mothers; example:  Naa Abilaai and Naa Andani

Chieftaincy not guaranteed:  the one God likes

• 10.  all princes do not get chieftaincy; with big chieftaincies, if Gbɔŋlana does not get his father's chieftaincy, often gets the chieftaincy of the chief who has come
• 11.  competition with children of previous chiefs; chiefs move and shift; example:  Savelugu-Naa Bofo's Gbɔŋlana
• 12.  smaller chieftaincies often not given to prince of the town; prince does not get chieftaincy

How princes' and commoners' lines enter one another; modern need for money

• 13.  family of prince who does not get chieftaincy becomes commoners; all commoners are connected to chieftaincy
• 14.  commoner who get money or influence can obtain chieftaincy; example:  Alhaji Ibrahim's line from Dalun and Singa
• 15.  formerly, chieftaincy was not bought like now; currently princes need money
• 16.  example of formerly following family:  how Naa Abilaai gave chieftaincy to Nanton-Naa Mahami
• 17.  Yendi chieftaincy is from Yendi elders; many Yendi princes do not eat it

How a new chief arrives in a town and meets elders

• 18.  how the new chief will gather and talk to his main elders:  Wulana, Limam, Kamo-Naa, Lun-Naa, Magaaʒia, Salchi Samaali (Nachimba-Naa)
• 19.  how the elders will respond
• 20.  the elders will inform their followers; the importance of the young men and their leader
• 21.  example:  Alhaji Ibrahim compares his leadership role among Tamale drummers to Salchi Samaali
• 22.  Magaaʒia is leader of the women; Lun-Naa, Kamo-Naa, and Limam will all talk to followers

Chiefs and tindanas

• 23.  chief sees the tindana before coming to the town; gives tindana for sacrifices to god of the town
• 24.  chiefs who are like tindanas:  Gukpe-Naa, Tolon-Naa are from the towns; share tindanas work; towns are different
• 25.  chief and tindana work together but do not do usually make sacrifices in public gatherings

The work of the elders

• 26.  importance of respecting the elders; Wulana is senior as spokesman for the chief
• 27.  building roads or paths or repairing the chief's hall is work for Kamo-Naa and followers
• 28.  work of  plastering and floors is for Magaaʒia
• 29.  Wulana is chief's messenger; attends funerals for chief
• 30.  Liman protects the town with prayers
• 31.  Lun-Naa accompanies chief when he leave his house

Respect and chieftaincy

• 32.  chief must respect townspeople or they will not follow him; many modern chiefs do not
• 33.  a chief who respects elders and holds people will have respect;  on Monday and Fridays, drummers beat Punyiɣsili, and townspeople will greet him

Protocols of greetings

• 34.  lowering oneself to greet an older or senior person
• 35.  squat or kneel to greet any chief; gesture of respect

Mondays and Fridays greetings to a chief

• 36.  different people have different ways to greet; use the entrance into the hall (zɔŋ), or sometimes outside the compound; Wulana is first
• 37.  Wulana or his elder is interlocutor for the chief; must be able to speak well
• 38.  elders:  Wulana most important; Kpanalana, Kpihigi-Naa are also common; also Gushie-Naa, Kukɔlɔɣu, Yipiɛli-Naa, Kukuo-Naa, Yimahi-Naa, Tuya-Naa, Yiʒee-Naa, Gunda-Naa, Zoɣyuri-Naa; differences from town to town
• 39.  Wulana and followers sit and greet, turn to face same way as chief; Naazoonima also sit like that
• 40.  when chief greets, those gathered clap hands; Naazoonima snap fingers
• 41.  must say the word “Chief” when responding to the chief
• 42.  how the Limam greets; receives cola; sits facing the chief
• 43.  how the Kamo-Naa greets; stands behind the chief to greet; sits on a chair; other elders of Kamo-Naa; receive cola and pito
• 44.  Lun-Naa and other drum chiefs and followers; sit to the chief's right; how they greet
• 45.  how Yidan' Gunu and barbers greet; sit near to chief; Yidan' Gunu a Naazoo
• 46.  other elders:  Nakɔhi-Naa and butchers, So-Naa and blacksmiths
• 47.  princes who are staying with the chief sit to the left; townspeople to the right

How the villagers greet the chief on Mondays and Fridays

• 48.  each village has the elder who leads them to the chief; how the villagers arrive
• 49.  villagers bring food and money; how they are presented to the chief and the greetings
• 50.  villagers also talk about a village problem they may have
• 51.  how the elder talks about the problem to the chief, and the chief responds
• 52.  example of improvement projects in the village
• 53.  no delay for emergencies; villagers and chiefs respond quickly; different from Mondays and Fridays
• 54.  Mondays and Fridays are “white heart” greetings; villagers bring food because formerly the chiefs did not farm; one should not greet a chief without giving something
• 55.  others bring cola or money, or both

Terms of address in chiefs' greetings

• 56.  how the chief addresses other chiefs, princes, and others as junior father, grandfather, aunt
• 57.  chiefs the Yaa-Naa addresses as grandfather or senior father
• 58.  who squats in front of chief to receive collect and whom they send the cola to his sitting place
• 59.  example:  how Gukpe-Naa addresses Tamale area tindanas and village chiefs

Conclusion

• 60.  exchange of respect helps people solve their problems
• 61.  transition to the talk of the chief's court

Chapter II-8:  How Chiefs Judge Cases

The chief's court in pre-colonial times; the naazoonima (chief's friends); the role of the elders in cases; types of crime and the punishments; selling a bad person; witches and witchcraft cases; modern types of crime; comparison of chief's courts and civil courts

The chief's court and bad people

• 1.    formerly, before government courts,  chiefs judged cases in public in front of their houses
• 2.    types of bad people:  adulterers, thieves, fighters, debtors, witches
• 3.    the Naazoonima (chief's friends) were like police; would arrest and detain a bad person

Types of judgments

• 4.    the judgment (eating the case):  bad person would pay money or would be sold
• 5.    the sold person would work for the one who paid the debt
• 6.    the person who buys a bad person was also bad
• 7.    differences in the crimes; from killing to kidnapping girls or eloping
• 8.    example:  sex with a betrothed girl; the father would bring the complaint; initial charges
• 9.    boy held at Wulana's house; would be fined what the fiance had spent; could be sold
• 10.  farming and work would not pay the debt; the family would struggle to pay and free the boy

Example:  debt and indentured servitude

• 11.  chief can intercede for a debtor
• 12.  the creditor can refuse
• 13.  sometimes the debtor can work as laborer to pay the debt
• 14.  can deposit a child to work for the creditor; not the same as slavery
• 15.  selling a relative to get money to buy chieftaincy
• 16.  cannot get the person back until the debt is paid
• 17.  the pledged person might run away, but difficult
• 18.  could not run outside Dagbon; danger from animals and slavers
• 19.  sometimes could stay years indentured; sometimes freed

Whipping and other serious punishments

• 20.  for children of chiefs or tindanas; the barazim; how it was made
• 21.  for serious criminals like defrauders, also debt; olden days burned the hands
• 22.  a habitual thief could be shot with arrows; no case would be made

Witches

• 23.  witches not sold; driven from the town or sent to the buɣa, especially Naawuni
• 24.  can be identified by a victim before dying
• 25.  could confess and name accomplices; driven from the town, plus debt
• 26.  many witches sent to Gnaani; how they live there; taboos of the town
• 27.  if refuse to confess, would break fingers
• 28.  if no confession, chief will gather women; carry the dead body on a frame
• 29.  they will use the dead body to divine the witches
• 30.  the women pass by the dead body; the dead body kicks the witch
• 31.  they whip her until she identifies accomplices
• 32.  the witches are driven from the town; her people will also pay a debt; if no money could be killed
• 33.  women kill more than men; man who kills will be sold, but a woman is driven away

Modern courts under law

• 34.  modern times, the chiefs do not judge cases; cases go to the government court
• 35.  the relative of a witch will send the accuser to court
• 36.  some people accept that the woman is a witch; others go to court and charge the accuser
• 37.  the chief's court both good and bad; chiefs use strength, not truth
• 38.  in modern times, more bad people in Dagbon; no deterrence as before

Volume II Part 2:  History

• 9.    Samban' luŋa:  The Drum History
• 10.  The First Gonja War:  Naa Dariʒɛɣu and Naa Luro
• 11.  The Chieftaincy of Naa Zanjina, the Light of Dagbon
• 12.  The Second Gonja War:  Naa Zanjina and Naa Siɣli
• 13.  The Cola and Slave Trades:  Naa Garba and the Ashantis
• 14.  The Pre-colonial and Colonial Periods
• 15.  Modern History and the Chieftaincy Crisis

Chapter II-9:  Samban' Luŋa, the Drum History

The social context of the drum history performance at the chief's house; the performance format of the drum history; learning to sing it; the chief's responsibility for sacrifices; Baŋgumaŋa; the lessons of history and main themes of particular chiefs; Dagbamba historiography; objectivity and divergent pathways within the Samban' luŋa

Introduction

• 1.    Samban' luŋa the talks of chiefs who have died
• 2.    beaten after Ramadan and during Chimsi, before general prayers, or if a chief eats chieftaincy

Starting the Samban' luŋa:  pounding the soup

• 3.    the meaning of “Samban' luŋa”; starts after dinner:  junior drummer “sweeps outside the chief's house”
• 4.    sweeping outside the compound:  junior drummer beats Dakoli n-nyɛ bia and family praises
• 5.    starting also called “pound the soup”; reference to drummers as women
• 6.    Samban' luŋa also called Luŋ' sariga; planting the drum

The extent of the Samban' luŋa

• 7.    ten or eleven o'clock:  senior drummer starts with Dakoli n-nyɛ bia and praise names; beats and sings
• 8.    finishing pounding the soup; more people assemble; senior drummer shows which chief he is going to beat; one singer and drum chorus behind
• 9.    drum chief can send any knowledgeable drummer to sing Samban' luŋa in his place
• 10.  no one knows all; drummer sings about chiefs he knows better
• 11.  Samban' luŋa knowledge compared to school achievement
• 12.  knowledgeable chiefs can request particular Samban' luŋa; some do not know; chiefs also have extent of their knowledge
• 13.  some drummers with knowledge can beat from eight o'clock until daybreak; many drummers know Naa Zanjina
• 14.  Naa Zanjina and Naa Siɣli have many talks; have to move from them up to the present chief
• 15.  to move from Naa Zanjina through the chiefs, drummer needs to make some parts short
• 16.  differences in knowledge and extent of Samban' luŋa; not all drummers reach daybreak; drummers choose different chiefs
• 17.  a chief's Samban' luŋa includes his descendents
• 18.  different paths through the history; sometimes the talks get mixed; example:  Naa Luro and Naa Zɔmbila

Drummers who beat the Samban' luŋa are distinguished

• 19.  knowledge of the Samban' luŋa is the mark of learnedness
• 20.  not all know Samban' luŋa; many can beat for dancing but not sing Samban' luŋa; have to learn it
• 21.  Samban' luŋa drummers have respect in chief's house; done by drumming chiefs; difference from young men's drummers in towns who know praises of chiefs but don't beat Samban' luŋa
• 22.  drum chiefs beat it or send someone to beat it; Alhaji Mumuni's position in Savelugu; Palo-Naa could ask him to do it, or any other drummer who knows it

Learning to beat and preparing to beat the Samban' luŋa for the first time

• 23.  drummers express modesty before performing; fear medicine from jealousy; protect themselves
• 24.  drummers don't seek to beat Samban' luŋa; don't boast that they know too much
• 25.  many people watch and judge the drummer; drummer has to manage anxiety
• 26.  drummer will review his knowledge in his mind; must be confident
• 27.  some use medicine to help them remember; also gives confidence
• 28.  drummer may not sleep from worries and preparation; sitting and thinking and reviewing
• 29.  sometimes a young drummer can ask an older drummer for help in remembering details
• 30.  a drummer won't boast; an older drummer can reassure him that he can beat until daybreak
• 31.  how drummers learn Samban' luŋa; go to different drummers in night with gifts; massage his legs; can take a year or more; different extent of learning

The Samban' luŋa performance space

• 32.  after pounding the soup, the Samban' luŋa drummer who sings will stand in front, facing the chief; the singer does not beat a drum; the leader of the drum chorus seated behind; helps singer
• 33.  people gather; some use recording devices if drummer agrees
• 34.  reason why the drummer who sings may forbid recording; example:  Dakpɛma Lun-Naa Aliyu
• 35.  possibility of mistakes when perform from memory; how maalams praise drummers learnedness
• 36.  chief sits with elders; chief's wives and children on other side; drummers face the chief; many drummers

How people show themselves at the Samban' luŋa

• 37.  drummers praise princes and chiefs and others who who arrive; the chorus leader helps point them out
• 38.  all those present have relationship to former chiefs; praise them and return to the Samban' luŋa
• 39.  princes show themselves; give money when drummers come to their ancestors
• 40.  drummers praise many people; people tell the drummers if they are not known
• 41.  those who get the money are the singer and the drum chief who chose him

What the chief does for the drummer

• 42.  the need for sacrifices for protection; the sacrifice; drummer also sacrifices at home
• 43.  if do not make the sacrifices, either drummer or chief or both will suffer consequences
• 44.  if singing about a chief who needs heavy sacrifice, the drummer tell chief the work in advance; chief can stop a drummer if doesn't have means
• 45.  for singing some chiefs, the chief will add gown, hat; feed all drummers; different sacrifices for different chiefs
• 46.  they all fear not to do the sacrifices the Samban' luŋa may need
• 47.  example:  no Samban' luŋa for Naa Nyaɣsi; normally don't have Samban' luŋa for chiefs before Naa Luro
• 48.  if chief has no means, others in the town can contribute; if not, drummer can omit parts

Baŋgumaŋa

• 49.  example:  Naa Dariʒɛɣu and Naa Luro, will slaughter animal when beat Baŋgumaŋa
• 50.  importance of sacrifice in Samban' luŋa that has talk of war
• 51.  Baŋgumaŋa first beaten when Naa Luro won war; how it is beaten and danced in Samban' luŋa
• 52.  Baŋgumaŋa is the only dance in Samban' luŋa
• 53.  the meaning of Baŋgumaŋa explained; after the dance, continue the singing and beating of Samban' luŋa
• 54.  the significance of Naa Luro to chiefs

Main themes in the Samban' luŋa of different chiefs

• 55.  Naa Luro often beaten; gave birth to four Yaa-Naas; chiefs who fought wars have longer talks
• 56.  Naa Zɔlgu's talks are old; chief may sacrifice a cow; Samban' luŋa follow the five Yaa-Naas he gave birth to
• 57.  the drummer starts from the chief who will be beaten; mentions the father and goes forward
• 58.  if beat Naa Zaɣli, the drummer will start with Naa Luro
• 59.  if Naa Siɣli, also has Baŋgumaŋa; how the drummer moves through the chiefs
• 60.  lessons from Naa Zokuli or Naa Gungobli; princes may not get their father's chieftaincy
• 61.  Naa Tutuɣri will lead to Naa Zanjina and how he got chieftaincy; further lessons
• 62.  how Naa Zanjina's work influenced Dagbon
• 63.  Naa Garba:  how Naa Siɣli and Naa Bimbiɛɣu ate before Naa Garba ate; have to follow them in order
• 64.  Naa Bimbiɛɣu and Naa Garba's brothers:  changed the status of divisional chieftaincies

Lessons from the Samban' luŋa

• 65.  Samban' luŋa shows chief about chieftaincy and about his family; drummer includes all
• 66.  princes and commoners also learn about their relation to chieftaincy and their ancestors; example:  Alhaji Ibrahim descended from Naa Garba and Naa Siɣli
• 67.  even typical Dagbamba can be traced to a Yaa-Naa; families separate and mix in marriage
• 68.  those who fires died:  those who did not eat chieftaincy become commoners
• 69.  talk of women in Samban' luŋa:  Naa Luro's wife and pakpɔŋ; women learn of their strength and pride

Narrative strategies in the Samban' luŋa:  example of Naa Garba

• 70.  drummer's choice of path through Samban' luŋa depends on extent of knowledge
• 71.  Naa Garba's talk includes Nanton-Naa Musa and Kori-Naa Ali; beaten by Alhaji Mumuni at Nanton
• 72.  how their children are included in Naa Garba:  mother's children's children
• 73.  can go into a bit of detail before coming back to Naa Garba
• 74.  traditional god names of the brothers; Laamihi asked to be taken to the god to give birth to men
• 75.  how Laamihi gave birth to the three brothers; the god at Galiwe; new Yaa-Naa sacrifices there
• 76.  not a fault to omit this story when singing Naa Garba
• 77.  when singing at Nanton or where their descendants are; the people want all the details
• 78.  at other towns, the drummer only goes into the story a little bit
• 79.  drummers choose extent; sometimes inspire young drummers to learn more; the audience not consulted
• 80.  only the chief is consulted regarding necessary sacrifices for particular chiefs; the narrative path is the decision of the drummer

Historical discrepancies in the Samban' luŋa

• 81.  Samban' luŋa is not written; learned orally; differences mainly from names and narrative paths
• 82.  example:  Naa Bimbiɛɣu in Samban' luŋa; his relationship to Naa Zanjina
• 83.  example:  how Naa Bimbiɛɣu wore chieftaincy dress
• 84.  example:  how Akarima and Namo-Naa praised him; Naa Bimbiɛɣu's names
• 85.  example:  the anachronism of Akarima; Akarima came during Naa Ziblim Bandamda's time; a reference to previous type of drum not questioned
• 86.  example:  Naa Luro's Samban' luŋa; differences in descriptions of how Naa Luro killed Gonja chief, Kaluɣsi Dajia
• 87.  example:  way of death not significant or questioned; main point is the war victory; only criticize major points

Significance of written and oral traditions for drummers and Muslims

• 88.  differences in drumming talks not a fault; from learning
• 89.  knowledge is passed from an older person to a child; not written; moves through generations
• 90.  comparison of drumming to Islam; role of writing in Islam; different sources of Holy Qur'an
• 91.  the verses of the Holy Qur'an were compiled and written to put it in one form
• 92.  drummers learn in different places, no book; Muslims have different traditions even with a book; maalams admire the drummers
• 93.  different forms from different learning; by tradition, drummers do not refuse another's knowledge
• 94.  drummers also learn from different people and one another; add the talks together
• 95.  beginning of Muslim prayer compared to beginning drumming; call the name of Holy Prophet compared to call Bizuŋ and Namɔɣu; foundation shows the tradition is one
• 96.  what is in schoolbooks about origins of Dagbon is not from Samban' luŋa; mixed truth and lies
• 97.  some drummers are unwilling to talk to outsiders; writing correct drumming talks will help in future
• 98.  we should do the work carefully; respect the material
• 99.  drummers are helping preserve Dagbamba custom; drummers as the paper of Dagbon

Conclusion

• 100.  transition to Naa Luro's Samban' luŋa

Chapter II-10:  The First Gonja War: Naa Dariʓɛɣu and Naa Luro

Example of the Samban' luŋa:  Gonja wars; the origins of the first war, the death of Naa Dariʒɛɣu; Naa Luro's abuse; Naa Luro at Gushie:  the blacksmiths and the bridge; Naa Luro's victory over Kaluɣsi Dajia; Pakpɔŋ Kachaɣu and Lunlana Lunʒɛɣu:  the origins and dancing of Baŋgumaŋa

Introduction

• 1.    the talk will resemble Samban' luŋa but will have additional explanation

Naa Dariʒɛɣu's war with the Gonjas

• 2.    Naa Dariʒɛɣu's mother's side from Gonjas; grew up with Gonjas; suffered abuse
• 3.    conflict at Tolon market; Gonjas captured Dagbamba, sold Naa Dariʒɛɣu's wives; Naa Dariʒɛɣu didn't respond
• 4.    Naa Dariʒɛɣu abused for weakness by his elders
• 5.    Naa Dariʒɛɣu refused at first, then went to fight Gonjas at Koliŋ
• 6.    how Gonjas cursed Naa Dariʒɛɣu; Gonja chief Kaluɣsi Dajia killed him, carried his hand in a bag

How Naa Luro decided to go to war

• 7.    Naa Luro was Naa Dariʒɛɣu's junior father; takes no action against Gonjas
• 8.    Koyib-Naa, Naa Luro's Komlana, refuses to prepare food for Naa Luro's guests
• 9.    Naa Luro whips Koyib-Naa; she abuses him to see Naa Dariʒɛɣu's grave
• 10.  Naa Luro prepares for war, despite being in the rainy season

Naa Luro, unable to cross river, seeks help from Gushie tindana

• 11.  Naa Luro stuck at rain-swollen river near Gushie; Naa Luro refused to go back
• 12.  because locals feared Naa Luro, Naa Luro sends a local child, Mbudiba, to call Gushie tindana
• 13.  Naa Luro's instructions to Mbudiba:  “There is something in the river, and I don't know its head and its feet.”
• 14.  Gushie townspeople go to river with weapons; Gushie tindana also takes corn kernels
• 15.  Gushie tindana sends Mbudiba in front
• 16.  Gushie tindana greets Naa Luro; Naa Luro refuses drinking water; tells Gushie tindana to grow a calabash that day
• 17.  similar challenge from Gushie tindana; gives Naa Luro corn kernel to grow that day
• 18.  Naa Luro stops the challenge; a humorous episode of Samban' luŋa

How Gushie tindana helped Naa Luro

• 19.  Naa Luro explains his mission; asks for help crossing the river
• 20.  they call gbandari people; there are no tools; they send for blacksmiths
• 21.  So-Naa and blacksmith elders come; they as for tools and materials
• 22.  Naa Luro finds trees to make charcoal, stone for iron, kills goats to make bellows; they divert the river
• 23.  how they built a bridge across the river
• 24.  Naa Luro's horse elders ride across the bridge to test it; the Dagbamba warriors cross the river

Naa Luro's fight with Kaluɣsi Dajia

• 25.  Naa Luro kills the people of Koliŋ; Kaluɣsi Dajia returns there to face Naa Luro
• 26.  Kaluɣsi Dajia cannot find a good bow to kill Naa Luro; Naa Luro sends him a bow
• 27.  they face each other; Kaluɣsi Dajia does not have arrows; Naa Luro sends him arrows; how Naa Luro avoieded the arrows
• 28.  Naa Luro kills Kaluɣsi Dajia; cuts off his head; takes the bag with Naa Dariʒɛɣu's hand; kills Koyib-Naa and cuts off her head
• 29.  Naa Luro burns the heads of Kaluɣsi Dajia and Koyib-Naa, collects the ashes to plaster a room at Pong Tamale, where he buries Naa Dariʒɛɣu's hand
• 30.  the room is for the Pong Tamale buɣli; custom that cannot drumming when passing that room

The starting of Baŋgumaŋa and its place in the Samban' luŋa

• 31.  Naa Luro wants musicians to help celebrate his victory with dance; not satisfied; Pakpɔŋ Kachaɣu calls for drummers
• 32.  Naa Luro sends messenger to find drummers; goes to Lunʒɛɣu and his followers
• 33.  the drummers at Kambaŋ' Dunoli, near Diari; Lunlana Lunʒɛɣu and his elders are called
• 34.  Naa Luro welcomes Lunlana Lunʒɛɣu with gifts and animals to slaughter
• 35.  Lunʒɛɣu sings of Naa Luro's campaign and victory; Naa Luro asks for a name
• 36.  Pakpɔŋ Kachaɣu calls a name that becomes the beating of Baŋgumaŋa; Naa Luro praises Lunlana Lunʒɛɣu
• 37.  at Samban' luŋa, when reach the story of Baŋgumaŋa, they beat the dance for the chief's wives and housechildren
• 38.  Baŋgumaŋa stands for war and victory; important dance; after dancing it, the eat and then resume Samban' luŋa

Variations in the Samban' luŋa of Naa Luro

• 39.  drummers can vary the details of the story; from the way they learned it
• 40.  the stories have been heard but not seen
• 41.  the Samban' luŋa witnessed at Tolon was different from at Tamale Dakpɛma and from Namo-Naa's; example
• 42.  singer chooses path through the Samban' luŋa; from learning; compared to different ways of writing

Example of calling names; bad names

• 43.  differences also from calling of names; example of Naa Jinli's two names
• 44.  the river Naa Luro crossed has different names; even some drummers don't know them
• 45.  difficult for others to know; princes and princesses don't show their knowledge; can spoil chance for chieftaincy
• 46.  example:  Savelugu princess reprimanded for asking about the river
• 47.  other names for the river; custom not to beat a drum there similar to Pong Tamale
• 48.  the custom respects the bad names of the chiefs
• 49.  variations can enhance the Samban' luŋa performance; not a fault; compared to dancing styles

Relations with the Gonjas after Naa Luro

• 50.  the Gonjas occupied parts of what is now Dagbon; Gonja people not many but have much land
• 51.  chiefs after Naa Luro; Naa Tutuɣri moved Yendi from Yaan' Dabari; Naa Zanjina and Naa Siɣli resumed war against Gonjas
• 52.  wars not fought for land; Naa Dariʒɛɣu and Naa Luro fought but didn't collect Gonja land
• 53.  war with Gonjas started again under Naa Zanjina; Naa Siɣli collected the war and finished it

Chapter II-11:  The Chieftaincy of Naa Zanjina, the Light of Dagbon

The contributions of Naa Zanjina to Dagbamba custom; Naa Zanjina's youth and conversion to Islam; Naa Zanjina as the “light” of Dagbon; Naa Zanjina's Samban' luŋa; how Naa Zanjina got chieftaincy

Introduction:  Naa Zanjina's importance in the work

• 1.    Naa Zanjina's chieftaincy  needs a chapter between the Gonja wars; popular Samban' luŋa topic

Yendi moved from Toma to Naya

• 2.    Yendi moved east to current location by Naa Tutuɣri; Gonja pressure
• 3.    other towns also moved; duplicate names in eastern and western Dagbon

Naa Zanjina's significance in enlightening Dagbon

• 4.    Naa Zanjina opened the eyes of Dagbon; many innovations; great respect
• 5.    Naa Zanjina increased the respect of drumming:  festivals, funerals, greetings
• 6.    Naa Zanjina traveled and traded as a prince; brought Hausa maalams to teach Islam

Naa Zanjina's works in the Samban' luŋa

• 7.    Dagbamba learned to Islamic prayer, festival celebrations
• 8.    Dagbamba learned new funeral customs to replace previous customs
• 9.    the funeral of Sabali Yɛri-Naa's son at Sabali as an example
• 10.  drumming at funeral house; other funeral customs
• 11.  Naa Zanjina brought barbers; shaving funeral children; final funeral after some months; widows remarrying

Barbers

• 12.  barbers from Hausa land; Yidan' Gunu their chief
• 13.  shave heads of funeral children
• 14.  barbers cut facial scars; perform circumcision, medical procedures, surgeries

More of Naa Zanjina's works in Dagbon

• 15.  Naa Zanjina introduced wearing cloths; introduced cotton seeds; brought Hausa weavers
• 16.  introduced wearing of cloth by women
• 17.  sandals for lepers; walking sticks for blind people
• 18.  Naa Zanjina brought many benefits; drummers sing of them in Samban' luŋa

Savelugu-Naa Puusamli

• 19.  Maalam Faliŋa a Hausa maalam; became chief of Savelugu; also known as Puusamli
• 20.  friend and helper of Naa Zanjina; settled at Zakpalisi; teacher
• 21.  helped Naa Zanjina and Naa Siɣli in fighting Gonjas

Puusamli and Naa Bimbiɛɣu

• 22.  Naa Bimbiɛɣu was Naa Zanjina's son; afflicted with yaws; not received at Dagbamba towns
• 23.  welcomed by Maalam Faliŋa at Zakpalisi, who bathed and treated Naa Bimbiɛɣu's sickness
• 24.  Naa Bimbiɛɣu told Naa Zanjina of Maalam Faliŋa's good works
• 25.  after Naa Siɣli died, Naa Bimbiɛɣu became Yaa-Naa; gave Savelugu to Maalam Faliŋa; the meaning of Puusamli
• 26.  drummers praise Savelugu-Naa Puusamli as a son of Naa Bimbiɛɣu
• 27.  Puusamli's talk inside Naa Zanjina, Naa Siɣli, Naa Bimbiɛɣu; how Samban' luŋa drummers move through his story

How Naa Zanjina gave respect and gifts to get chieftaincy

• 28.  Naa Zanjina bought money from Hausa land; cowrie shells
• 29.  respect of chieftaincy with gifts; not “buying” chieftaincy
• 30.  cannot be compared to modern bribery or politics

How Naa Zanjina got the Yendi chieftaincy in Samban' luŋa

• 31.  inside Samban' luŋa; contestation among Naa Tutuɣri's children; also Naa Siɣli
• 32.  Naa Zanjina had been greeting Gushe-Naa; Gushe-Naa wanted Naa Zanjina; gave advice to Naa Zanjina to greet Yendi elders
• 33.  Gushe-Naa went to Yendi for funeral; remove grass
• 34.  disagreement among the brothers; all wanted the Yendi chieftaincy
• 35.  Yendi elders say to take the problem to Mamprusi chief to resolve
• 36.  Gushe-Naa's plan for Naa Zanjina
• 37.  Naa Zanjina's talks are complex and difficult for drummers; variations in Samban' luŋa

The contenders go to Mamprusi

• 38.  Dagbamba princes go to Mamprusi; have to wait
• 39.  Mamprusi chief receives the Dagbamba princes and elders
• 40.  the Dagbamba princes had greeted Mamprusi elders
• 41.  Mamprusi elders do not agree among the contenders
• 42.  Mamprusi chief's solution:  princes will be judged by names they call for themselves

The Mamprusi elder and Gushe-Naa call names

• 43.  Mamprusi elder insults Gushe-Naa with a name that Gushe-Naa cannot respond to
• 44.  Gushe-Naa leaves gathering; Gushe-Naa discusses the name with a grandchild who had accompanied him
• 45.  the child tells Gushe-Naa a name to use to reply to the Mamprusi elder
• 46.  Gushe-Naa replies to Mamprusi elder

Dagbamba princes call their names

• 47.  Mamprusi chief asks the princes to call their names
• 48.  Yelizolilana Gurumancheɣu calls his name and is rejected
• 49.  Sunson-Naa Timaani calls his name and is rejected
• 50.  Naa Zanjina's four other senior brothers call their names and are rejected

Naa Zanjina and Naa Siɣli call their names and succeed

• 51.  Naa Zanjina hesitates to call his name; Mamprusi chief reveals his prior relationship to Naa Zanjina
• 52.  Naa Zanjina's names
• 53.  Mamprusis interpret and accept his names and name him as Yaa-Naa
• 54.  Naa Siɣli calls his names; Mamprusi chief say he should follow Naa Zanjina
• 55.  the senior brothers are annoyed; renounce future interest in Yendi chieftaincy

Conclusion of Gushe-Naa story; Naa Zanjina returns to Dagbon

• 56.  Gushe-Naa has the child who advised him killed to prevent disgrace
• 57.  Naa Zanjina returned to Dagbon; stayed with maalams at Sabali

The arrangement behind the story among Gushe-Naa, Naa Zanjina, and the Mamprusi chief

• 58.  drummers talk about Naa Zanjina's using sense or wisdom to become chief, not politics
• 59.  calling the names a zana mat to cover the arrangement; compare to chieftaincy chapters
• 60.  giving gifts in greeting is not bribery but showing respect; a tradition
• 61.  the calling of names was the means for Naa Zanjina to bypass his senior brothers

Interpretations of Naa Zanjina's Samban' luŋa

• 62.  Naa Zanjina's story:  the custom was misinterpreted in books and in committees of inquiry
• 63.  educated Dagbamba rely on books for justification
• 64.  example:  if soothsayers choose the Yaa-Naa, why go to Mamprusi
• 65.  example:  Mamprugulana did not establish the doors to Yendi as Mion, Karaga, Savelugu; Yaa-Naas after Naa Zanjina were from different towns
• 66.  example:  calling of names not used in any other historical situation
• 67.  Naa Zanjina the choice of the elders through greetings; the calling of names a way to cover their choice
• 68.  drummers and elders reluctant to talk about Dagbamba customs to outsiders
• 69.  John's relationship to the drummers is based on drummers' knowledge; outsiders might reject it
• 70.  Mamprusi chief has no role in custom; junior brother to Yaa-Naa starting from Naa Gbewaa; same family, not an outsider; Naa Zanjina's selection a unique event
• 71.  Mamprusi chief is inside the family; government committees are outsiders, unfit to be involved
• 72.  Alhaji Ibrahim takes ownership of this knowledge; no precedent for outsiders to determine chieftaincy

Conclusion

• 73.   transition to Naa Siɣli

Chapter II-12:  The Second Gonja War:  Naa Zanjina and Naa Siɣli

Continuation of the wars; Kumpatia and the conquest of western Dagbon; how Naa Siɣli gathered his army; the war against the Konkombas; the death of Naa Zanjina; how Naa Siɣli obtained chieftaincy; the Dagbamba campaign against the Gonjas; the defeat of Kumpatia and the aftermath of the war

Introduction:  aftermath of the chieftaincy contest in Mamprusi

• 1.    Naa Zanjina's Samban' luŋa talks are difficult and confusing; need patience to learn them clearly
• 2.    aftermath of the Mamprusi chieftaincy decision; Naa Zanjina and Naa Siɣli return to Dagbon

Gonja chief Kumpatia invades Dagbon

• 3.    Kumpatia the Gonja leader; his other names
• 4.    Kumpatia invades Dagbon; the towns he collected; stayed near Sang at Chirizaŋ

Naa Zanjina and Naa Siɣli prepare for the war

• 5.    Naa Zanjina prays with maalams at Sabali
• 6.    Naa Zanjina's brothers refuse to help; Yelizolilana, Sunson-Naa, and the other contenders
• 7.    Naa Zanjina asks Naa Siɣli for help; Naa Siɣli refuses
• 8.    Naa Zanjina sends chiefs as messengers to Naa Siɣli; Kumbun-Naa and Nanton-Naa; Naa Siɣli refuses
• 9.    Naa Siɣli makes chiefs dismount from their horses and stay with him
• 10.  Naa Zanjina sends Naa Siɣli's friends, Talolilana and Puusamli; Naa Siɣli refuses them and holds them
• 11.  Naa Siɣli's plan was to gather many people to become his warriors
• 12.  Naa Siɣli gave them medicines for protection in war
• 13.  Naa Zanjina sends Naa Siɣli's best friend, Diarilana Tusuwa; Diarilana's speech to Naa Siɣli
• 14.  Naa Siɣli goes to Naa Zanjina; what Naa Zanjina told Naa Siɣli; Naa Zanjina also gathers warriors

Naa Siɣli's war against the Konkombas

• 15.  Naa Siɣli invades Konkomba lands prepare for war against Gonjas; gather more warriors
• 16.  the towns Naa Siɣli fought in Konkomba
• 17.  Naa Siɣli kills the Dagbana tindana of Sakpiegu
• 18.  Naa Siɣli in Sakpiegu; puts his mother Ziŋnaa as chief

The death of Naa Zanjina; Naa Siɣli eats chieftaincy

• 19.  Naa Siɣli in Konkomba land when Naa Zanjina died; given chieftaincy of Singa
• 20.  Naa Zanjina died at Agbandi; the burial of Naa Zanjina; trees grow from his grave
• 21.  Naa Zanjina final words instruct the elders to give Yendi to Naa Siɣli, as Mamprusi chief said

Naa Siɣli's war against the Gonjas

• 22.  Naa Siɣli takes the war to the Gonjas; how Naa Zanjina's brothers had refused him
• 23.  Naa Siɣli had gathered people; how he had entered the war with strength
• 24.  how the Gonjas had invaded Tolon and other villages
• 25.  Naa Siɣli divides the Dagbamba army to encircle Gonjas; many Gonjas were killed
• 26.  Kumpatia at Chirizaŋ; Naa Siɣli at Sang; their exchange of messages
• 27.  Dagbamba horseboys behead a Gonja horseboy
• 28.  Naa Siɣli's wives cut off the ear of Kumpatia's wife; Kumpatia prepares for war
• 29.  Naa Siɣli and Kumpatia fight; Kumpatia runs into a cave
• 30.  Naa Siɣli's drummer calls proverbs to encourage him; Naa Siɣli kills Kumpatia
• 31.  Naa Siɣli's drummer gives him the name Baŋgumaŋa
• 32.  Naa Siɣli dismembers Kumpatia and gives body parts to his warrior chiefs
• 33.  Naa Siɣli captures and marries Kumpatia's daughter Puumaaya; her names
• 34.  Kumpatia's daughter gives birth to Naa Siɣli's zuu, Tonglana Yamusah; Zuu-waa dance
• 35.  recapitulation of the end of the war; Dagbamba return to their villages

Aftermath of the war and the legacy of Naa Siɣli

• 36.  result:  no more war between Dagbamba and Gonjas; Gonjas have few people but more land
• 37.  Baŋgumaŋa in Naa Siɣli's Samban' luŋa because of the war; inherited from Naa Luro
• 38.  Naa Siɣli saved Dagbon, but his door to Yendi is dead; Alhaji Ibrahim's line from Naa Siɣli
• 39.  Naa Zanjina not a warrior like Naa Siɣli, but they were close

Confusion regarding how Naa Siɣli ate Yendi and held his chieftaincy

• 40.  confusion among drummers about details
• 41.  some have incorrect ideas about the transition from Naa Zanjina to Naa Siɣli
• 42.  some have incorrect ideas about Naa Siɣli's death
• 43.  Naa Siɣli killed Kumpatia and finished the war; went to Yendi and gave birth to children
• 44.  talks that have many curves or parts can be misunderstood
• 45.  drummers who learn from elders can change or add things
• 46.  when drummers talk with mistakes, can challenge them with questions
• 47.  summary of the general knowledge of Naa Siɣli's chieftaincy and Naa Bimbiɛɣu's succesion
• 48.  importance of repairing the talks well; our reputation depends on truth

Perspective on olden days Dagbamba in the Samban' luŋa

• 49.  slaughter a sheep for Naa Siɣli's talks in Samban' luŋa; drummers are reluctant to talk about it
• 50.  reflection on the warlike character of early Dagbamba
• 51.  people would leave their house and family; could be captured and sold
• 52.  other tribes feared the Dagbamba; Dagbamba  conquered by Europeans
• 53.  living in current times is easier than olden days

Chapter II-13:  The Cola and Slave Trades, Naa Garba and the Ashantis

Dagbamba-Ashanti relations; the uses of cola; the cola and shea butter trade; Naa Garba and the Ashantis; the capture and ransoming of Naa Garba; slavery and the slave trade in Dagbon; organization of the Dagbamba army; origin of the Kambonsi (soldiers)

Introduction

• 1.    Naa Garba's talks are not in Samban' luŋa; relationship to Ashantis
• 2.    different aspects involve cola, slaves, Kambonsi

Cola

• 3.    cola has many works in Dagbon; related to respect and greetings
• 4.    cola connection to chieftaincy; came from Ashantis; greetings to chiefs
• 5.    cola shows respect; how to give cola when greeting a chief; protocols among chiefs
• 6.    respect of cola tied to the respect of chieftaincy; compared to drumming; helps people
• 7.    chewing cola has benefits, but respect is the foundation
• 8.    giving cola to search for a woman to marry
• 9.    cola given to in-laws after the wedding
• 10.  cola shared after a woman gives birth; cola shared again on naming day
• 11.  cola given to an elderly person can bring benefits, like a wife
• 12.  cola given to an elderly person can bring benefits, like medicine
• 13.  summary of the work of cola:  can get wife, medicine, money, blessings
• 14.  role of cola at funeral; add to the cloth and waistband for the in-laws
• 15.  summary:  cola is important for everything from birth to death

History of cola

• 16.  cola trade passed through Dagbon to Ashanti before Naa Garba; Dagbamba relations to Ashanti began around the time of Naa Garba
• 17.  precolonial cola trade to Ashanti via Dagbon; cola's cultivations and use have spread wide
• 18.  Dagbamba traders took shea butter to Ashanti to exchange for cola
• 19.  some traders were captured and taken to Salaga and sold to Ashantis
• 20.  Dagbamba also captured people; Ashantis sold some to white men; also sacrifices

The quarrel with the Ashantis

• 21.  the strength of the Ashantis; guns and forest; Dagbamba had only minor fighting with Ashantis
• 22.  Ashantis introduced guns to Dagbon; previously Dagbamba used spears, axes, and arrows
• 23.  relations during Naa Garba's time; Ashantis would come to Dagbon for slaves; a quarrel
• 24.  Prempeh (Asantehene) captured Naa Garba for ransom
• 25.  the Ashantis who were carrying Naa Garba were dying
• 26.  Ashantis ransomed Naa Garba for the dead people; a debt
• 27.  Naa Garba did not finish paying the debt of people; Asantehene threatened war
• 28.  Savelugu-Naa Bukari Gurifiri finished paying the debt; his praise in drumming
• 29.  Gurifiri sacrificed; got slaves from Gurunsi area
• 30.  Asantehene sent people to collect the slaves; friendship and respect between Ashants and Dagbamba; timpana sent to Dagbon
• 31.  the quarrel was not a war; friendship based in trading of cola and slaves

How the Dagbamba got the slaves

• 32.  this talk about paying the debt of slaves is hidden
• 33.  the slaves from “Gurunsi”:  any northern tribe
• 34.  the slaves were also Dagbamba who were captured; also other tribes
• 35.  Gurunsis sold people for food; many slaves remained in Dagbon; others sent to Salaga
• 36.  some Dagbamba chiefs gave children as indentured for debt; some remained as slaves
• 37.  people from towns without chiefs, like Tamale, were captured and sold; women and children

Modern example:  how British caught soldiers for World War II

• 38.  Alhaji Ibrahim was in Kintampo, avoided getting caught; Alhaji Mumuni and others in southern Ghana
• 39.  British took many men from the villages in Dagbon; women and children remained in villages
• 40.  Dagbamba captured by force; many Gurunsis joined for pay
• 41.  soldiers taken to Kintampo would try to run away
• 42.  harsh treatment of the drafted soldiers; compared to prison:  locked up and beaten
• 43.  catching soldiers left old people and women in villages; died from starvation and broken hearts
• 44.  compared to slavery:  selling children by agreement; resembles the catching of soldiers

The Kambonsi in Dagbon

• 45.  Kambonsi warriors started during that time of Naa Garba's debt; Dagbamba and Konkombas, but “Kambonsi” means “Ashanti”
• 46.  Kambonsi dancing compared to Ashanti dancing; dance of strength; not part of cultural programs
• 47.  the name Kambonsi shows Ashanti origins

Original warriors of the Yaa-Naa

• 48.  Kuɣa-Naa led Naa Nyaɣsi to war
• 49.  Tolon-Naa and Kumbun-Naa from Naa Nyaɣsi's time; Zandu-Naa gave his son to Naa Nyaɣsi; Tolon-Naa as Wulana
• 50.  Wulana as senior elder:  Tolon-Naa; Kumbun-Naa as Kpanalana; other warrior chiefs were Langolana, Sakpiɛ-Naa, Tuwuo-Naa, Nyensung-Naa, and others

Warfare in the olden days

• 51.  cutlass, spear, axe, bow and arrow were weapons; horsemen would charge and return
• 52.  gun-shooters at one place; bowmen at one place; chief separate; horsemen attack with spears and axes; chief in the center with his protectors; if center fell, chief would run or be killed
• 53.  warriors used medicine to protect themselves; chiefs gave medicine with warriors to overcome fear
• 54.  different ways of killing; drummers do not differentiate

The starting of the Kambonsis

• 55.  types of slaves:  dabli and bilaa; somebody captured, somebody used to pay a debt
• 56.  those who slept in the chief's hall; protectors of the chief; also fought for him
• 57.  Naa Garba was trading with Ashantis for guns; the quarrel arose from relationship
• 58.  the bilahi transitioned to learn from Ashanti messengers; became Kambonsi
• 59.  bilahi copied Ashanti habits; adopted Asante Twi terms for Kambonsi titles
• 60.  Gurifiri sent slaves as Kambonsi to elders; Kambonsi gradually increased to other chiefs

Conclusion

• 61.  summary:  traded slaves for cola, then shea butter for cola; shea butter still traded
• 62.  modern times:  Dagbamba work in Ashanti cocoa farms; use pay to buy cola and trade

Chapter II-14:  The Pre-colonial and Colonial Periods

The old princes and new princes war for Karaga; Naa Yakuba's madness; Naa Abilaai and the Bassari war; Naa Andani:  the Zambarima wars, the Kumbungu war, the German conquest and victory at Adibo; Tugulana Iddi, Kari-Naa Abukari and civil war; Naa Alaasani; the coming of the British; reunification of Dagbon; colonial rule under the British

Introduction

• 1.    chiefs from Naa Garba to Naa Yakuba
• 2.    talk of the intervening chiefs is short

Separate sides of Dagbon

• 3.    travel from Toma to Naya; dangers of animals; transport and roads under white men
• 4.    Savelugu-Naa was main chief in Toma; Yaa-Naa in Yendi area

Chieftaincy and fighting

• 5.    Yaa-Naa had to use strength to become chief; since Gbewaa
• 6.    Naa Yakuba's madness; killed Naa Zoli; the alignment of the fight:  Jɛŋgbarga's children against Ziblim Bandamda's grandson; Naa Yakuba and brothers were Naa Zoli's junior fathers

The Karaga war, or the old prince and new prince war

• 7.    fighting between Naa Yakuba's brothers (Sunson-Naa Yahaya, Mionlana Issa, Sanglana Blemah, Kpatinlana Adirkarli) and his children:  Naa Yakuba's children (Naa Abilaai as zuu and Kari-Naa Adam as Sakpiɛ-Naa) to prevent Sunson-Naa Yahaya from eating Karaga
• 8.    Sakpiɛ-Naa Adam's claim to the skin of Karaga
• 9.    Sunson-Naa Yahaya and Naa Yakuba's brothers were sacked from Karaga
• 10.  the sacked chiefs driven away and died outside Dagbon
• 11.  Sagnerigulana Sulemana died in the war (grandfather of Nanton-Naa Sule); Abilaai ate Mion; Sakpiɛ-Naa Adam ate Karaga

Naa Yakuba's madness

• 12.  Naa Yakuba's madness:  killed people; eye-open madness
• 13.  Naa Yakuba's brothers attempt control him; led by Yelizolilana Yidantoɣma; Yelizolilana killed by Naa Yakuba's children in the Karaga war

Naa Abilaai and Naa Andani:  Bassari and Zambarima wars

• 14.  Naa Abilaai Naɣbiɛɣu was first-born; fought against Bassari; accompanied by his brothers to the war
• 15.  explanation:  in old talks, drummers refer to chief by the final chieftaincy he ate; can be confusing
• 16.  Naa Abilaai collected some Bassari towns; explanation of extent of the war
• 17.  Naa Andani was Savelugu-Naa; fought Gurunsis; list of towns he fought; fought Zambarimas who had come to Ghana; list of towns; ate Yendi when returned from wars
• 18.  Naa Andani fought two wars in Dagbon:  fought Kumbungu and fought the white men

Naa Andani:  the Kumbungu war

• 19.  Kumbun-Naa Abilaai sacks Toma chiefs to Yendi; Naa Andani responds
• 20.  Kari-Naa Alaasani joins Kumbun-Naa; related to Kumbungu through mother
• 21.  Kari-Naa's ambitions for Yendi
• 22.  Naa Andani killed Kumbun-Naa Abilaai; marched to Karaga and killed Kari-Naa Alaasani

Naa Andani:  the coming of the white men

• 23.  Germans at Sansanne-Mango in Togo; Naa Andani refused them to enter Dagbon
• 24.  Germans prepared to enter Yandi by force
• 25.  battle of Adibo:  Germans defeated Dagbamba; Naa Andani's elders removed him from the war; Germans burn Yendi
• 26.  British entered Mamprusi at Gambaga; Mamprusis were frightened by fire from matches; Mamprusis did not fight British

Naa Alaasani:  Tuglana Iddi, Kari-Naa Abukari, and the Germans

• 27.  after Naa Andani died, Naa Alaasani from Karaga to Yendi; Naa Alaasani's alliance with the Germans; British at Bagabaga
• 28.  Naa Andani instructed his zuu Tugulana Iddi to eat Karaga; support Naa Alaasani from Karaga to Yendi
• 29.  Yendi people did not want Tugulana Iddi to go to Karaga because feared yaws there; Tugulana Iddi supported Savelugu-Naa Darimani for Yaa-Naa
• 30.  the funeral of Naa Andani; the chiefs gathered
• 31.  Naa Alaasani (from Karaga) prevented from entering Yendi to perform the funeral
• 32.  Tugulana Iddi refused Naa Andani's instructions to go to Karaga; Naa Andani's funeral was delayed
• 33.  Kori-Naa Mahami died:  Naa Andani's junior bother; Kori-Naa Mahami's zuu Abukari (later Kari-Naa Abukari); supported Naa Alaaasani
• 34.  Korli Regent Abukari and others allied with Naa Alaasani; Naa Alaasani refused to fight
• 35.  Korli Regent Abukari's alliance with Germans; conflict between Germans and British for control of Dagbon
• 36.  Yendi given to Savelugu-Naa Darimani (Kukara Djee); Tugulana Iddi to Savelugu; Korli Regent Abukari informed Germans; procession at Sang
• 37.  Germans sent soldiers to Yendi; Darimani fled and died; not counted as Yaa-Naa
• 38.  Germans attacked Dagbamba at Sang; killed Tugulana Iddi; Sang-dali
• 39.  why Kukara Djee is not counted as Yaa-Naa
• 40.  Germans forced the installation of Naa Alaasani; Korli Regent Abukari to Karaga

Kari-Naa Abukari and Naa Alaasani

• 41.  Kari-Naa Abukari poisoned Naa Alaasani; Naa Alaasani informed Naa Abudu before dying
• 42.  Savelugu-Naa Bukali Boforo was Naa Andani's son; ate Savelugu after Sang-dali
• 43.  Naa Alaasani told Naa Abudu to follow Savelugu-Naa Bukali Boforo as Yaa-Naa
• 44.  Germans tried to give Yendi to Kari-Naa Abukari; Naa Abudu refused
• 45.  Naa Abudu appealed to British in Tamale; gave British some of the poisoned drink
• 46.  Kari-Naa Abukari denied; British called meeting of chiefs; gave drink to Kari-Naa Abukari and he died
• 47.  Kari-Naa Abukari's wickedness came back to eat him
• 48.  Savelugu-Naa Bukali refused chieftaincy; Naa Abudu ate Yendi from Mion

Naa Abudu:  reunification of Dagbon under British

• 49.  British collected all of Dagbon; Dagbamba did not fight British
• 50.  British unified Toma and Naya; chieftaincy of Yendi became paramount

Benefits of British rule

• 51.  British rule was good; before that was suffering; unsafe to travel
• 52.  Dagbon truly unified under Naa Mahama Kpɛma; lorries and roads
• 53.  further unification under Naa Mahamam Bila; benefits of roads
• 54.  another example:  matches; previous difficulty of making fire with flint
• 55.  other benefits:  water, electricity, rule of law

Problems after independence

• 56.  since independence, Ghana spoiled; abuse of power; lawless
• 57.  government disrespects custom; exploitation, nepotism, corruption
• 58.  colonial times:  no shortages, prices were low; currently, money does not last
• 59.  currently, modern life spoiled by corrupt politicians and soldiers; no law, no respect; especially spoiled by soldiers
• 60.  current generation not the same as previous generations; need to pray for the current generation

Chapter II-15:  Modern History and the Chieftaincy Crisis

Independence and the role of educated Dagbamba in the crisis; government interference in chieftaincy; the usurpation of Naa Mahamadu and its effects; the origins and escalation of the dispute under Naa Mahamam Bila and Mionlana Andani; fallacy of the claim of rotation; soldiers' government; the difficulty of repair

Introduction

• 1.    recapitulation of Yaa-Naas descended from Naa Yakuba

Independence

• 2.    politicians said British were cheating; taking from the country
• 3.    proverb about cheating:  recognized the white man's cheating, and now no benefit
• 4.    Ghanaian leaders took the white man's way but added bad character; brought suffering
• 5.    Ghanaian leaders don't follow the law; bribery and corruption

Role of educated Dagbamba in removal of Naa Mahamadu

• 6.    confusion about custom comes from written records, court and commission interpretations
• 7.    Dagbamba used white man's law to spoil the custom of Dagbon; white men changed some customs but did not remove Yaa-Naa
• 8.    role of education in spoiling custom; Dagbamba refused white men's work at first; sent descendants of slaves to school
• 9.    first educated people not connected to family or custom; use ambition for chieftaincy and strength to spoil Dagbon
• 10.  chiefs of other tribes not removed; Dagbamba educated people used government to spoil their own custom; gave jurisdiction to politicians and non-Dagbamba

Chieftaincy is custom; cannot be compared to government

• 11.  chieftaincy is older than government; formerly chieftaincy had respect and power
• 12.  government power not like chieftaincy; government interferes
• 13.  government should not enter custom; Dagbamba took custom matters to government
• 14.  analogy of taking cloth to a bad tailor who ruins it; government does know custom; government looks for money and does what it wants

Repair should be from inside Dagbon and not from outsiders

• 15.  possibility to repair it; future generations should know how
• 16.  chieftaincy should be restored properly; currently no respect in chieftaincy
• 17.  Dagbon should be repaired from inside, not by outsiders
• 18.  everyone acts like a chief; no chieftaincy because of no respect
• 19.  to repair chieftaincy, have to respect it; government committees weakened chieftaincy
• 20.  current chiefs do not get chieftaincy correctly; no respect even from elders

Examples of how chieftaincy in Dagbon has spoiled

• 21.  Mossi chief visited:  Yendi elders did not accompany Yakubu to greet him
• 22.  Savelugu-Naa Abdulai died:  neither Yakubu nor representative could attend the funeral
• 23.  Yakubu's appointees also don't follow custom; a tree that spoils from the roots
• 24.  Yakubu's chiefs replace elders; towns have two sets of elder chiefs; example:  Savelugu
• 25.  example:  Savelugu people refused the new elders; don't greet Yakubu's chief
• 26.  example:  Alhaji Ibrahim does not beat drum for the Gukpe-Naa Yakubu sent; Gukpe-Naa has no respect in Tamale
• 27.  example:  Vo-Naa Andani Moro's funeral; chieftaincies given on Naa Mahamadu's authority
• 28.  example:  Namo-Naa Issahaku does not follow Yakubu
• 29.  example:  Yakubu replaced Namo-Naa with a drummer not on the line of Namɔɣu chiefs
• 30.  drummers support the real Namo-Naa; Yakubu's Namo-Naa cannot make the sacrifices of a Namo-Naa
• 31.  Yakubu and his elders cannot make the sacrifices of a Yaa-Naa
• 32.  Yendi chieftaincy cannot be repaired; government is bound by its lies
• 33.  example:  cutting off the head

The background of the chieftaincy crisis

• 34.  Andani and Abudu chieftaincy conflict started before white men; Dagbon spoiled after white men left; Naa Mahamadu's line from Naa Abilaai, Naa Alaasani, Naa Abudu, Naa Mahamam Bila, Naa Abilabila; soldiers removed him and installed Naa Mahaman Kpɛma's grandson Yakubu
• 35.  Naa Abilaai and Naa Andani had different mothers; Naa Andani raised by Naa Abilaa's mother; did not like one another
• 36.  chieftaincy descended through both lines as one family from Naa Yakuba; Dagbon did not spoil

Origin of the chieftaincy crisis during the time of Naa Mahamam Bila

• 37.  starting of spoiling in Naa Mahamam Bila's time; Naa Mahaman Kpɛma's son Mionlana Andani did not greet or give respect to Naa Mahamam Bila's chieftaincy; he was refused
• 38.  recapitulation of how chieftaincy moves in a family; respect for the senior makes the path; disrespect spoils the path
• 39.  example of how Mionlana Andani disrespected Naa Mahamam Bila; contrasted with respect Naa Mahamam Bila gave Naa Mahaman Kpɛma
• 40.  custom supports the rejection of Mionlana Andani
• 41.  lack of respect in chieftaincy:  few people understand its significance for succession; difficult for people to talk about it

The effort to remove Naa Abilabila

• 42.  Mionlana Andani was refused for chieftaincy; Naa Abilabila ate Yendi; Mionlana Andani and followers work against Naa Abilabila
• 43.  Andani case against Naa Abilabila based on deformities; case failed on reference to Nimbu
• 44.  in Nkrumah's time, pressure to remove Naa Abilabila; Nkrumah researched Dagbamba chieftaincy and would not remove Naa Abilabila
• 45.  British also refused to remove Naa Abudu when sick
• 46.  general knowledge that Dagbamba do not remove a chief; how Nkrumah handled the situation; Tolon-Naa joined Nkrumah's party

The lack of validity or precedence for the claim of rotation

• 47.  the misrepresentation of succession:  educated Dagbamba claimed two doors; cited Naa Yakuba; two doors not inside custom; examples:  Naa Zɔlgu and Naa Luro
• 48.  chiefs from one family examples:  Naa Zulandi's three sons ate; Naa Zɔlgu's five sons and one grandchild ate; Naa Luro's four sons and two grandchildren ate
• 49.  more recent example:  no two doors between Naa Ziblim Bandamda and Naa Andani Jɛŋgbarga; Yendi is one door
• 50.  Naa Yakuba gave birth to many children; the idea of two door excludes their lines
• 51.  Yendi is only for Yaa-Naa's children, not grandchildren; the four gates attributed to Mamprugulana are not equal; many Yaa-Naas came from other towns

Continuing government interference:  Mionlana Andani and Naa Mahamadu

• 52.  review of Yaa-Naa installation process
• 53.  after Naa Abilabila's death, Yendi elders refused Mionlana Andani again; Naa Mahamadu chosen; goverrnment used force to prevent Naa Mahamadu's installation; government installed Mionlana Andani; Mionlana Andani died; Naa Mahamadu ate
• 54.  Andani family influence on government after Acheampong coup; bribes and force; soldiers removed Naa Mahamadu; spoiled the chieftaincy; installed Mionlana Andani's son Yakubu, the “force chief”
• 55.  soldiers held Naa Mahamadu in Accra; soldiers collected chieftaincy regalia and installed Yakubu;
• 56.  senior elders refused to participate in Yakubu's installation; would not do the custom twice; they were replaced; other chiefs replaced; chieftaincy weakened
• 57.  politicians give chieftaincy, and take chieftaincy away; not following custom

Naa Mahamadu's character

• 58.  Naa Mahamadu counsels patience; peaceful nature
• 59.  Naa Mahamadu's respect and advice to calm his supporters
• 60.  Naa Mahamadu's impressive presence

In custom, Yaa-Naa could be defeated and killed in war but not removed

• 61.  after a chieftaincy war, the relatives would come together again
• 62.  to remove a chief is forbidden in custom; adverse effects
• 63.  replacing chiefs brings trouble and conflict; removal of chiefs the cause of problems
• 64.  Nkrumah's response to the case ended without removing chief, but soldiers didn't mind

Recapitulation and the difficulty of repair

• 65.  removal of the chiefs:  Gushe-Naa, Gukpe-Naa, other chiefs and elders; Dagbon is broken
• 66.  to repair Dagbon will be difficult; people have to learn to respect the custom; not politics
• 67.  each side refuses the other; Andani house not strong in chieftaincy; only Naa Mahama Kpɛma
• 68.  Mionlana Andani was not made a chief by Yendi elders; importance of Gushe-Naa
• 69.  chieftaincy lines can die:  Naa Kulunku, Naa Siɣli; not a fault; not cheating
• 70.  Dagbon was all right through white men's and Nkrumah's rule; problems after Nkrumah

How soldiers' governments spoiled Ghana

• 71.  soldiers are not respected; conscription during world war was by force
• 72.  Acheampong did not respect traditions; removed chiefs
• 73.  soldiers spoiled the markets
• 74.  soldiers' governments brought fear and lawlessness
• 75.  Ghana would be better without soldiers

Conclusion:  the need for patience in difficult times

• 76.  one should not blame one's times, or the current generation
• 77.  one needs patience when facing a problem that is too strong to overcome

Volume II Part 3:  Festivals in Community Life and the Work of Drummers

• 16.  The Fire Festival
• 17.  The Damba Festival
• 18.  The Guinea Fowl, Ramadan, and Chimsi Festivals

Chapter II-16:  The Fire Festival

The traditional calendar; Buɣim (Fire) Festival; the origins of the Fire Festival; historiographic resolution of Muslim and non-Muslim aspects of the Fire Festival; appropriation of customs; the fire procession; the opening of the talisman; Dambabilaa

Introduction

• 1.    how drummers' work follows different months, especially festival months
• 2.    the talk of festivals joins the talks of greetings and chieftaincy; festivals' respect follows chieftaincy
• 3.    drummers go to chief's house to announce the festival
• 4.    summary of the work of drummers in different festivals

The Dagbamba calendar

• 5.    no calendar of months until Naa Zanjina brought it
• 6.    the twelve months and the festivals
• 7.    follows Arabic lunar calendar; does not follow seasons

Buɣim

• 8.    first month of the year; Fire Festival from Muslim religion; story of Prophet Nuhu and flood
• 9.    festivals come from Muslim religion, but also are mixed with typical Dagbamba
• 10.  Fire Festival month is very important to typical Dagbamba
• 11.  throwing fire and reading Muslim talisman are two different aspects

Questions about the origins of the Fire Festival

• 12.  drummers say Muslim origin; typical Dagbamba have adopted it
• 13.  Nyologu Lun-Naa's talks or pre-Islamic presence; most drummers would disagree
• 14.  typical Dagbamba stories confuse the issues
• 15.  typical Dagbamba claim Buɣim for themselves; sacrifices to medicines; no evidence that tindanas ever did anything with fire
• 16.  looking at different talks can obscure the truth; proverb about witches
• 17.  even maalams can differ on Damba origins; Damba Festival collected by the chiefs
• 18.  typical Dagbamba can appropriate customs; their ideas work for them; not an argument
• 19.  origins of Muslim religion in Dagbon is also vague; mixing of customs
• 20.  maalams are very important in Buɣim; prayers after throwing fire; tenth day readings; mixing

Appropriation of customs in festivals and community celebrations

• 21.  example:  Guinea Fowl Festival, Muslim origin but maalams don't whip guinea fowls
• 22.  example:  Christmas from white people but celebrated seriously by Ashantis, Ewes, Gas
• 23.  mixing and collecting customs is the way for every era of the past; Dagbamba collected the local gods when they came; Muslim brought the calendar and sense of history when Dagbamba did not even know months; evidence that Buɣim Festival from the Muslims
• 24.  drummers support the Muslim origin of Buɣim; they don't involve themselves to challenge ideas from typical Dagbamba
• 25.  origins of drummers and drumming from Bizuŋ, but Bizuŋ got the drum from somewhere
• 26.  story of Guruma origin of luŋa
• 27.  anything someone has comes from somewhere; can add something of his own
• 28.  example:  Dagbamba perform Muslim weddings
• 29.  example:  Kusasis dancing Damba
• 30.  example:  Walas dancing Damba
• 31.  example:  Gonjas dancing Damba
• 32.  Dagbamba also collect other traditions to be theirs; drummers are people who ask; more disciplined; different type of knowledge from typical Dagbamba

The Fire Festival month

• 33.  no weddings or funerals the following month, so people do them during Buɣim
• 34.  scheduling events during the Buɣim month
• 35.  sometimes smaller chieftaincies installed before or on the festival day
• 36.  typical Dagbamba “repair” medicines; sacrifices

The ninth day

• 37.  Fire Festival day, children collect grasses and tie them; shea butter to make the a torch; give to uncle or grandfather, who gives gift of money and sometimes an animal to the child
• 38.  cook food and share to other houses; put food on the walls of the house for dead people

Throwing the fire

• 39.  in the evening, gather at chief's house; Kambonsi with guns and bells; drummers; people wear traditional dress and carry cutlasses, axes, and knives; can engage quarrels
• 40.  chief and Paani and elders make fire; drummers and flute players and Akarima; light torches and beat Ʒɛm; chief and followers throw torches and return to house
• 41.  young men and women light torches; women remove skirts; how they dress and carry the torches
• 42.  processions through town and to bush to throw the torches into trees; drumming and singing; the type of songs and drumming
• 43.  settling grudges during procession; shake burning oil on others or use weapons
• 44.  some people avoid the Fire Festival dangers; consult soothsayers before going; throw the fire outside the house
• 45.  after throw the fire; return to dance in front of chief's house; beating Ʒɛm, Baŋgumaŋa, and Pan' dola yɛliga
• 46.  maalams make walga medicine for people; walga in a pot at chief's house; chief's wives use branches to throw it on dancers; procession continues to houses of Limam, Kamo-Naa, and Wulana
• 47.  people return to house and bathe “New Year's water”; Kambonsis return to chief's house and dance all night; Simpa and drumming, too

The tenth day

• 48.  go around and greet the New Year; greetings everywhere; chiefs greet others; gifts and grandson money; some people shave "bad hair"
• 49.  in morning, chief drummer gathers people at chief's house; Limam says prayers; chief slaughters an animal; Limam unfolds sabli that predict the year and show  sacrifices to perform
• 50.  Buɣim is considered the first month and oldest month of the year

Dambabilaa month

• 51.  a bad month; no weddings, funerals, chieftaincies; drumming only beat for namings or at market; bad-luck month
• 52.  maalams talks about bad days in Dambabilaa; different habits
• 53.  Dagbamba take Wednesday to be a bad-luck day or good-luck day; especially fearful during Dambabilaa; waiting for Damba

Chapter II-17:  The Damba Festival

Origins of the Damba festival from Naa Zanjina; the work of drummers in the Damba Festival; the Somo Damba; the Chiefs' Damba; how villagers celebrate the Damba Festival; the Damba Biɛlikulsi; Namo-Naa's role in the Damba Festival

The respect of Damba

• 1.    Damba the most important month
• 2.    people prepare for Damba
• 3.    other tribes have collected Damba
• 4.    counting additional tribes who have collected Damba
• 5.    the talk will follow the month; birthday of the Holy Prophet on the eleventh day
• 6.    Alhaji Ibrahim has learned more about Damba

Origins of Damba:  Naa Zanjina

• 7.    Damba Festival started from Naa Zanjina
• 8.    Naa Zanjina got Damba from his travels; probably from Hausas
• 9.    Wangaras also know Damba; how drummers beat for Wangaras during Damba
• 10.  how drummers beat Zabaɣ' Damba for Wangaras on twenty-seventh day of Ramadan; how young girls dress and sit on platforms
• 11.  young girls dancing with horse tails; young men come to find them as wives
• 12.  Naa Zanjina traveled; opened the eyes of Dagbon
• 13.  Damba not from Gonjas; their traditional musicians cannot beat Damba
• 14.  most drummers believe that Damba from the Hausas; Hausas have lectures during Damba month; Naa Zanjina made it a festival with dancing
• 15.  first Damba celebration; Mba Duɣu started the dancing; meaning of the name Damba
• 16.  not much drum language in Damba beating

Evening drumming at the chief's house

• 17.  when Damba moon comings out, drummers go to chief's house in evening; respect the chief
• 18.  drumming from eight to ten o'clock; people learn dancing there; different dances
• 19.  Damba dali paɣa drumming:  its meaning; sexual license during Damba

Somo Damba:  the eleventh day

• 20.  the Somo chieftaincy; the rice-picking day on tenth day; Somo day morning:  walking around the cow; slaughter the cow; drumming
• 21.  afternoon drumming at chief's house; chiefs and elders gather with drummers around 3:30; Somo comes out
• 22.  chief comes out and dances Damba; big dance circle for the visiting chiefs; until six o'clock
• 23.  evening around eight o'clock, another gathering at chief's house; dancing and singing
• 24.  many different dances at Damba festival
• 25.  no particular meaning for the dances as part of Damba; whatever dances people want

Naa Damba:  the eighteenth day

• 26.  seventeenth day:  going around and slaughtering cow, similar to Somo day
• 27.  cow's head to Namo-Naa; how the cow parts are shared
• 28.  afternoon dance at chief's house; dancing until daybreak
• 29.  eighteenth day:  Holy Prophet's birthday; Damba Biɛlikulsi; many people fill the town

How villagers come to towns for Damba

• 30.  how villagers celebrate the Damba; Damba greetings; bringing food to the town
• 31.  villagers and townspeople compared; villagers focus on food
• 32.  how villagers dress; carrying smocks to town
• 33.  how villagers overdo antimony on the eyes
• 34.  village women wear mukuru, a skirt from woven cloth
• 35.  how the village girls overuse lipstick
• 36.  how the village girls overuse powder
• 37.  village girls don't wear cloth as well as town girls, but wear mukuru better
• 38.  village girls gather to dance Lua
• 39.  how they dance Lua; risk of injury
• 40.  Lua dancing compared to other dances
• 41.  how different the villagers are from townspeople
• 42.  villagers do not dance well; cannot dance when riding horses
• 43.  villagers fear the town but come for Damba; how they respect Damba and give greetings
• 44.  how townspeople dress up their children

Damba Biɛlikulsi

• 45.  eighteenth day is the big day; big gathering; many people ride horses
• 46.  how the chief dresses; how the horses are dressed
• 47.  Nachimba-Naa leads youngmen to the chief's house

Interlude:  the respect of horses

• 48.  high respect for horses in Dagbon; adds respect to the horse owner
• 49.  people strive to get a horse in their life
• 50.  horses used in war
• 51.  chief is supposed to buy horses for his elders, especially the chief of drummers
• 52.  a horse has more respect than money
• 53.  horse sleeps inside the hall of the house; several people take care of it
• 54.  riding horses for the respect of Damba; how the horses dance; drumming beats for horses
• 55.  other drum beating for horses to dance
• 56.  how the rider controls the horse to make it dance

Damba Biɛlikulsi (continued)

• 57.  the youngmen arrive at the chief's house; dismount and dance Dɔɣu
• 58.  Kambonsi fire guns when the chief comes out
• 59.  the chief and the youngmen mount horses again; roaming and dancing
• 60.  chiefs' drummers and youngmen's drummers; like the Tamale drummers
• 61.  youngmen's drummers different from chiefs' drummers; chieftaincy dispute has made more people call the youngmen's drummers
• 62.  Damba in Tamale:  procession to Dakpɛma's house; dance there; continue to zongo
• 63.  procession continues to chiefs of other tribes in the town; dancing
• 64.  drummers accompany their person home:  the chief, Nachimba-Naa, Magaaʒia; end of Damba around six o'clock

How Damba shows the respect of drummers

• 65.  importance and respect of drummers in the Damba Festival
• 66.  how Namo-Naa rides a horse and follows Yaa-Naa in Damba; Yendi drum chiefs all ride horses and beat
• 67.  Namo-Naa does not beat; he sings; the other drummers, chiefs, and princes lead Namo-Naa
• 68.  Namo-Naa has the respect of a paramount chief

Conclusion

• 69.  Damba the biggest festival; main dance for the chief; the other chief's drumming are Punyiɣsili and Samban' luŋa

Chapter II-18:  The Guinea Fowl, Ramadan, and Chimsi Festivals

The origins and celebration of the Kpini (Guinea Fowl) Festival; Ramadan/Konyuri Chuɣu (Mouth-tying month); why Dagbamba fast; difficulties and techniques of fasting; the work of drummers during Ramadan:  Asem and Bandamda at the chief's house; the 26th day of the fast; the Eid' (Praying) Festival, the Samban' luŋa in the Eid' Festival; the respect of drumming during the Ramadan; example:  a trip to Akosombo and how the drummers were respected; Chimsi (Sacrificing) Festival

Guinea Fowl Festival

• 1.    Transition:  Naa Zanjina brought Islam to Dagbon; learned of Guinea Fowl fesitval
• 2.    the story:  guinea fowl refused to show Holy Prophet where there was water
• 3.    whipping a guinea fowl; slaughter, cook food and share
• 4.    drummers go to butchers; drum and get meat; beat Nakɔhi-waa
• 5.    no longer there because of chieftaincy dispute
• 6.    drummers sometimes go around to houses; some people eat chieftaincies

Ramadan fasting

• 7.    many talks
• 8.    people set a goal of fasting; how they fast
• 9.    how fasting started; Naa Zanjina learned fasting from maalams; the meaning of fasting
• 10.  importance of early morning food; people use different strategies
• 11.  different ways to break the fast; sickness; postponing the fast
• 12.  how women fast
• 13.  how Alhaji Ibrahim fasts
• 14.  problems of fasting; irritability from hunger; differences among people
• 15.  girlfriends cook food for boyfirends; part of courtship

Ending the fast:  Water-Drinking Festival

• 16.  on twenty-sixth day:  slaughter animal and share food; children go to houses singing; alms
• 17.  new moon:  happiness at end of month when new moon; alms
• 18.  Eid' prayers gathering; general happiness; people who only pray during Ramadan

Drummers' work during Ramadan

• 19.  during fast, drummers beat every evening at chief's house; Samban' luŋa when new moon breaks; go around to houses after general prayers
• 20.  Naa Zanjina's time:  Limam to lead prayers at chief's house during Ramadan
• 21.  Namo-Naa also led drummers to chief's house
• 22.  beat Asam:  Gingaani when beaten during Ramadan; no dancing
• 23.  beat Bandamda on Thursdays and Sundays; no dancing; singing until midnight; Bandamda also only for women chiefs and tindanas
• 24.  Ramadan:  respect the chief with drumming and singing; young drummers learn

The drum chiefs and the chief's house beating

• 25.  how Namo-Naa divides the drumming among the drum chiefs
• 26.  Yendi:  Namo-Naa for ten days; Sampahi-Naa for ten days; Namɔɣu-Lun-Naa, then Namɔɣu-Yiwɔɣu-Naa and Namɔɣu-Wulana
• 27.  how Yendi drum chiefs divide the days; shows their status
• 28.  not all drum chiefs beat; all earnings to senior chief to distribute
• 29.  example of Nanton:  different days for Maachɛndi and Lun-Naa
• 30.  how Savelugu drum chiefs divide the Ramadan beating
• 31.  how Nanton drum chiefs divide the Ramadan beating
• 32.  how Voggo drum chiefs divide the Ramadan beating
• 33.  how Kumbungu drum chiefs divide the Ramadan beating
• 34.  how Mion drum chiefs divide the Ramadan beating
• 35.  how Karaga drum chiefs divide the Ramadan beating
• 36.  how Gushegu drum chiefs divide the Ramadan beating
• 37.  the drum chiefs all have their standing places in the towns

The Samban' luŋa

• 38.  when the new moon comes out, the chief sends a messenger; drum chief chooses drummers to sweep the compound and to sing the Samban' luŋa
• 39.  Namo-Naa can choose to sing or not

Drumming for the general prayers; the respect of drumming in festivals

• 40.  the next day:  general prayers; Namo-Naa goes to the chief's house to beat
• 41.  the chief and Namo-Naa ride horses to the prayers
• 42.  after the prayers, ride back to the chief's house; Namo-Naa beats; Gingaani when chief dismounts
• 43.  dancing at the chief's house
• 44.  how the drummers lead Namo-Naa home
• 45.  the next day, Namo-Naa and drummers greet the chief the new year; dancing at the chief's house
• 46.  in towns, drummers enter houses to beat morning and afternoon; new year greetings
• 47.  how drummers go to other towns; the respect of drumming
• 48.  one can see the respect of drumming in festivals and traveling

Example:  traveling to another town during festival months

• 49.  Alhaji Ibrahim invited to bring drummers to Akosombo for Ramadan
• 50.  money sent for transportation
• 51.  how drummers protect their drums when traveling; spare parts
• 52.  how they were received; lodging and food
• 53.  going around to greet; receiving money
• 54.  arranging a Samban' luŋa
• 55.  beating the Samban' luŋa; their gifts
• 56.  drumming the next day
• 57.  farewell from Akosombo; how people praised their drumming
• 58.  the chieftaincy dispute:  Andani house woman asks for Andani drummers; chief agrees
• 59.  how the Dakpɛma drum chief consulted with Alhaji Ibrahim
• 60.  Dakpɛma drummers not well received at Akosombo; Akosombo chief writes Alhaji Ibrahim
• 61.  Alhaji Ibrahim's return to Akosombo; well-received; the removal of Naa Mahamadu
• 62.  the Akosombo chief writes Alhaji Ibrahim; how they discussed the situation

Chimsi

• 63.  pilgrimage month; Samban' luŋa beaten
• 64.  the festival from the Muslim religion
• 65.  sacrifice animals; story of Prophet Ibrahim
• 66.  a happy month; blessings of the sacrifices
• 67.  Chimsi month for pilgrimage to Mecca; a dangerous journey
• 68.  how the pilgrim's friends and family welcome him back
• 69.  in Dagbon, celebrate with general prayers, Samban' luŋa
• 70.  sacrifice of animals; sharing the meat; dress and go around to greet; drummers go to houses

Conclusion

• 71.  Buɣim follows Chimsi; festival talks join many other talks
• 72.  the talk of festivals has fallen well
• 73.  conclusion:  tomorrow's talk

Volume II Part 4:  Religion and Medicine

• 19.  The Dagbamba Belief in God
• 20.  The Muslim Religion in Dagbon
• 21.  The Pilgrimage to Mecca
• 22.  Soothsayers and Diviners
• 23.  The Priests of the Land
• 24.  Gods and Shrines
• 25.  Medicine
• 26.  Drummers' Medicines
• 27.  Diseases and Medicine
• 28.  Madness

Chapter II-19:  The Dagbamba Belief in God

Why Dagbamba believe in God; arguments for the existence of God; God's greatness; how Dagbamba remember God in their daily living

Belief in God is universal in Dagbon

• 1.    different types of religious practices in Dagbon
• 2.    all Dagbamba believe in God
• 3.    God as something that cannot be compared to anything

Reasons for believing in God

• 4.    human beings
• 5.    the way a baby is created
• 6.    any human work also depends on God
• 7.    any human work has its limitations; example:  going to the moon
• 8.    human works are small compared to God's works:  light, rivers, mountains
• 9.    rain
• 10.  rain is more than irrigation; medicines cannot cause rain
• 11.  the sun and the moon and the earth

Why God hides His purpose

• 12.  mystery; sometimes God's works are unexpected and cannot be understood
• 13.  God prevents medicine from working and confounds plans
• 14.  God hides his plans because He wants humans to doubt themselves

God's power with death

• 15.  human being cannot prevent death
• 16.  Dagbamba medicine to wake up dead body is not real
• 17.  human cannot do God's work

Differences in the human condition

• 18.  a person's good life or bad life is the will of God; wealth from God
• 19.  the differences in human condition for respect and belief in God
• 20.  the success or learning of children not in parent's control; from God
• 21.  nothing is equal in the world; heat and cold, rain and drought

Belief in God and respect

• 22.  Dagbamba look at the world and accept the greatness of God
• 23.  belief and fear of God helps people respect one another; good or bad acts become destiny
• 24.  example:  how Dagbamba receive strangers
• 25.  example:  contrast to other tribes who do not give the same amount of respect

Chapter II-20:  The Muslim Religion in Dagbon

Christianity and Islam; types of Muslims; Naa Zanjina and the introduction of Islam; the benefits of Islam; obligations of faith; prayer; the role of maalams; types of Muslims; areas of Muslim concentration in Dagbon; Muslim elders

Introduction:  religious divisions in Dagbon

• 1.    many Dagbamba are Muslims; typical Dagbamba follow the gods; Christians are separate and more presence in South and Asante
• 2.    Prophet Muhammad more important than Prophet Issa; no trust of Christians but no argument
• 3.    Christian presence in Dagbon is increasing with typical non-Muslim Dagbamba in villages
• 4.    Muslim religion is increasing more; many young people learning to read Arabic
• 5.    Muslim religion has many talks; differences compared to drumming talks
• 6.    Muslim preachings have differences; Muslim groups; rely on Holy Qur'an and Hadith

How the Muslim religion came to Dagbon

• 7.    Naa Gbewaa not Muslim; list of chiefs who followed the gods; Naa Zanjina brought the Muslim religion
• 8.    first Muslims came during Naa Tutuɣri's time; Wangara and Arab maalams were at Larabanga
• 9.    during Naa Zanjina's time, Hausa maalams were in Mossi and Mamprusi; drummers show that Naa Zanjina traveled to Hausa land and learned to pray
• 10.  Islam attained significant presence under Naa Zanjina; Hausa maalams

Benefits of the Muslim religion

• 11.  the Holy Qur'an; Lahilori:  Muslim teachings on correct living
• 12.  the Muslim way of marrying and bringing a woman to one's house
• 13.  the naming day of a child; gathering of friends and families; role of maalams
• 14.  the Ramadan fasting
• 15.  the pilgrimage to Mecca; some children attend university in Muslim countries
• 16.  the Muslim way of performing funerals with prayers
• 17.  slaughtering of animals
• 18.  giving alms and having pity for others
• 19.  the respect of Naa Zanjina for bringing Islam to Dagbon
• 20.  the benefits of Islam are uncountable; chieftaincy, marriage, slaughtering animals, not to eat pork or to drink, not to sacrifice to the buɣa, not to commit adultery
• 21.  Islam and maalams have role in many aspects of life

Learning to read

• 22.  a Muslim must be aware of God role in everything; should fear God by not doing bad things
• 23.  learning to read; Arabic school
• 24.  send children to a maalam to learn to read Arabic; difficult to older person to study and learn

Maalams' work

• 25.  one who becomes learned in reading can become a maalam; benefits and gets respect
• 26.  praying is the work of maalams; prayers support and help people; maalams give advice
• 27.  maalams whose prayers are effective get followers and earnings; what makes a good maalam

Differences among Muslims

• 28.  long-term Muslim families; mainly Hausa maalams' families; wives stay in house
• 29.  prayer is more important than reading
• 30.  someone who prays can know Muslim religion more than someone who reads
• 31.  no restrictions on entering Islam or learning to pray; no separation like Dagbamba occupations; anyone can join

Prayer

• 32.  should clean oneself before praying; preparing one's heart to pray
• 33.  the five prayers during the day; their names in Dagbon; also sit and add other prayers
• 34.  Zumma:  the Friday prayers
• 35.  festival prayers after Ramadan fast
• 36.  general prayers; importance of praying with others

Islam in Dagbon

• 37.  Dagbamba pray more than other groups in Ghana; difficult to know if more Dagbamba pray or follow the gods
• 38.  classifying Dagbamba Muslims:  those who pray, those who read; those who have full faith; those who pray outnumber those who can read
• 39.  Nanton, Savelugu, Kumbungu:  prayers are more than readers; only few typical Dagbamba

Muslim towns and towns where many follow the gods of the land

• 40.  some Dagbamba who pray to gods of the land and family gods also pray Muslim prayers; not included as Muslims
• 41.  some towns have both those who pray and those who sacrifice to buɣa and baɣyuya; example: Tolon
• 42.  Tolon, Tampion, Galiwe, Karaga, Gushegu are god-towns; Tamale, Kumbungu, Savelugu, Nanton are Muslim towns
• 43.  in eastern Dagbon, many Konkombas who don't pray; prayers are in the town and villagers are for the gods; Sunson, Gushegu, Piong, Sakpiegu, Demon, Kunkon
• 44.  Yelizoli townspeople pray, villagers are Konkombas; same with Korli and Wariboggo
• 45.  Kpatinga, Yamolkaraga, Gaa have more prayers
• 46.  Yendi townspeople pray; villagers are Konkombas and Kambonsi; not many Kambonsi pray, except in Diari
• 47.  Mion and its villages Kpabiya and Guunsi pray more; Sang and Salankpang pray; Zakpalisi prayers are fewer in number; Jimli and Tijo are for buɣa; Tugu has more who pray
• 48.  Tamale has more people who pray, but nearby villages are for the gods
• 49.  Nanton, Ziong, and Nantonkurugu people pray and many read
• 50.  Voggo and Jegbo pray, but not Kasuliyili; Lungbunga people pray; Diari people pray

Muslim elders and their origins and roles

• 51.  many Muslim elders; Limam, Naayimi, and Yɛri-Naa in many towns; Kamshe-Naa is senior, at Kamshegu; under Kamshe-Naa are Walga-Naa and Yidan Chim
• 52.  Yendi Muslim elders:  Yendi Limam, Yidan Kambara, Ʒeemoli, Yidan Moli, Yidan Korimoli, Yidan Tahamoli, Maalam Albarka, Yidan Asachia, Mandaha-Naa, Yidan Kaafa, Yidan Kaama
• 53.  Yɛri-Naa bathes dead bodies
• 54.  maalams from different places:  Kambara-Naa are Wangaras but originally Arabs; also Mossis
• 55.  most Muslim elders are Hausas; Kambara's house and Mandaha-Naa are Wangaras; Yidan Moli, Ʒeemoli, Korimoli, Tahamoli are Mossis; Kamshe-Naa and others are Hausas
• 56.  Kamshe-Naa and starting of Kamshegu; senior Muslim elder
• 57.  people traveled in olden days; Naa Zanjina himself traveled; Hausa maalams the main influence

Conclusion

• 58.  transition to the talk of the pilgrimage to Mecca

Chapter II-21:  The Pilgrimage to Mecca

Dangers and benefits of the Hajj; preparations; Hajj agents; foreign exchange problems; arrival at Jidda; arrival at Mecca; Arafat; Mina; Mudzalifah; Medina; Alhaji Ibrahim's piety and his feelings of pity during the Hajj; return from Mecca; greetings

Preparation

• 1.    Introduction:  Alhaji Ibrahim's experience

Agents

• 2.    agents handle passports and foreign exchange
• 3.    how agents take bribes and deceive their clients
• 4.    how agents cheat the people who go on the pilgrimage
• 5.    example:  pilgrims pay different amounts for the same services
• 6.    example:  how Alhaji Ibrahim's agent defrauded his clients for luggage costs
• 7.    example:  no one was able to recover the luggage money
• 8.    pilgrims have no strength or voice with agents; people who go should be aware
• 9.    the cheating continues in Mecca; need for money to see things; pilgrim must ignore it
• 10.  forthose who are dropped from pilgrimage:  grief, shame, debt

Anticipating the dangers of the pilgrimage

• 11.  danger of dying; leave money for family; share property in case die on the trip
• 12.  possible to die at the Kaaba, at the stone throwing, at Medina

The trip from Ghana to Jidda

• 13.  at airport, Alhaji Ibrahim is robbed in the check-in line
• 14.  customs search for foreign exchange; hiding money in a water bottle
• 15.  farewell to families; waiting
• 16.  soldiers remove people from the plane
• 17.  worries during the flight
• 18.  the long, uncomfortable flight to Jidda
• 19.  thoughts during the fligh

Jidda

• 20.  disembarkation and immigration
• 21.  the customs area; Alhaji Ibrahim's honey; the transition to the status of pilgrim
• 22.  students from Ghana help the pilgrims to find transport and lodging
• 23.  advice from the students about Jidda and the pilgrimage
• 24.  changing money
• 25.  Alhaji Ibrahim's easy situation in Jidda

Mecca

• 26.  traveling to Mecca
• 27.  arrival at lodging house in Mecca; houseowner Moro
• 28.  the charge for accommodations; some people refuse but later return
• 29.  other lodging charges for Ghanaian pilgrims
• 30.  services and transportation provided by the householder at their lodging
• 31.  advice and instructions on first visit to the Mosque
• 32.  going around the Kabba; tawaf; starting point of the pilgrimage
• 33.  Safa and Marwah
• 34.  return to the house; lodging arrangements
• 35.  eleven days in Mecca; further description of the Mosque and its dangers
• 36.  Alhaji Ibrahim finds money at the Mosque to replace the stolen money
• 37.  the luck of the found money; from God

Arafat

• 38.  travel to Arafat
• 39.  description of Arafat and lodging
• 40.  the houseowner slaughters cows for his lodgers and prepares food
• 41.  the extent of some of the sacrifices at Arafat; reflections on the poverty of Ghanaian pilgrims
• 42.  lectures about Arafat and sermons
• 43.  climbing the mountain

Muzdalifah and Mina

• 44.  travel to Muzdalifah and Mina
• 45.  the three statues at Mina
• 46.  the dangers of the stone throwing
• 47.  return to the Mosque at Mecca; removing the harami, shaving
• 48.  return to Mina; three days
• 49.  sacrifice and fasting

Medina

• 50.  farewell to the Kaaba; travel to Medina
• 51.  why and how the pilgrims visit Medina
• 52.  finding lodging; assistance from a Zambarima man
• 53.  hesitation of some in Alhaji Ibrahim's company
• 54.  description of the lodging house; anxiety about the charges
• 55.  the negotiation of the lodging charges
• 56.  the negotiations for visiting the sites in Medina
• 57.  the graves of the Holy Prophet and the Sheikhs
• 58.  the mosques of Medina; the Holy Prophet's friend Hamzah

Return to Jidda

• 59.  no plane comes from Ghana; many pilgrims finish their money and have to manage by trading and begging
• 60.  Alhaji Ibrahim's situation was better; ten days in Jidda

The return trip to Ghana

• 61.  carrying things from Jidda to Ghana; some overweight items are thrown away
• 62.  the overbooked plane; removing some passengers
• 63.  arrival at Tamale; soldiers confiscate the goods people brought back and extort money
• 64.  the corruption and cheating of Ghanaian soldiers under Acheampong
• 65.  complaints about the government's seizing of goods

Arrival home

• 66.  the guarded happiness at first after the return
• 67.  people come to give greetings; gifts; zamzam water

Reflections on the pilgrimage

• 68.  the religious benefits; inspiration of seeing the places adds to religion
• 69.  the benefits of prayers at Mecca
• 70.  the blessings of helping others or friends go to Mecca, even strangers
• 71.  Alhaji Ibrahim's conversation about being sent to Mecca by a friend
• 72.  Alhaji Ibrahim took John's picture and talked about the friendship at Mecca; the friendly social atmosphere in Mecca
• 73.  praying for a friend and good thoughts about a friend
• 74.  how friendship and love extend through generations
• 75.  friendship and patience; Alhaji Ibrahim gives John the name “Patience gets everything”; the good names and bad names of patience
• 76.  the Hajj brings thoughts of happiness and pity; despite the Holy Prophet's work, he still had to die
• 77.  people wish to return to Mecca to see more of the experience
• 78.  how Alhaji Ibrahim's life has changed; the additional respect of being Alhaji
• 79.  conclusion of the talk

Chapter II-22:  Soothsayers and Diviners

The inheritance of the soothsayers' bag; testing of soothsayers; the work of soothsaying; other types of diviners:  the jinwarba; jinwarba divination

Introduction

• 1.    soothsayers an old talk; beginning of talks on typical Dagbamba's beliefs

How soothsaying catches a person

• 2.    soothsaying inherited through mother's house; new one caught by soothsayers
• 3.    killing s bushbuck
• 4.    killing a hyena alone
• 5.    soothsayer's bag is an “old thing”; people who refuse can die
• 6.    even a maalam will receive a bag that “catches” him
• 7.    similarity of inheritance through woman's child to drummers, butchers, barbers
• 8.    soothsayers from the typical Dagbamba; no starting from chieftaincy talks

Initiation of a soothsayer

• 9.    how soothsayers gather when they catch a new soothsayer; pepper in the nose
• 10.  teaching the new soothsayers to “see”; the baɣbihi

Consulting a soothsayer

• 11.  many soothsayers in Dagbon; many people consult them
• 12.  how one consults a soothsayer; example:  treating sickness
• 13.  payment; soothsayer cannot refuse to consult
• 14.  good soothsayers are always busy looking into problems

Soothsayers and belief

• 15.  people who go to soothsayers have belief in them
• 16.  soothsayers' name:  don't accept and don't refuse
• 17.  Alhaji Ibrahim stopped consulting soothsayers because of Muslim religion
• 18.  Alhaji Ibrahim also stopped because can cause problems between friends
• 19.  soothsayers not always correct; have to look into yourself to interpret

Transition

• 20.  other diviners in Dagbon apart from soothsayers:  maalams, cowries, sand

Jinwarba

• 21.  jinwarba look into fire; dance in fire
• 22.  jinwarba in many towns and villages in Dagbon

How jina catches a person

• 23.  jina begins as madness from dwarfs; follows father's line and mother's line
• 24.  jina stays in the line; someone can marry into it
• 25.  medicine to treat jina madness
• 26.  example:  hearing the voices of dwarfs conversing with a jinwara
• 27.  Namo-Naa:  jinwarba are mad people who have been treated
• 28.  how the jina madness catches a person

The Jina dance and festival

• 29.  the annual Jina dance
• 30.  how the jinwarba dress; their walking sticks
• 31.  how they dance in fire; how they see in the fire
• 32.  their type of drum; their drumming not beaten outside

Jinwarba as diviners

• 33.  jinwarba also look for people
• 34.  jinwarba talk openly about people
• 35.  some jinwarba look into lanterns, others into water

Conclusion

• 36.  transition to next topic:  tindanas

Chapter II-23:  The Priests of the Land

Local gods and shrines; how tindanas inherit their chieftaincies; women tindanas; comparison of tindanas and chiefs; chiefs who are tindanas; the Dapkɛmas; tindanas and chiefs of Tamale; relations of tindanas and chiefs: drum history story of Mionlana Mahami and Tindaan' Ʒee

Introduction

• 1.    The gods and shrines (buɣa) of Dagbon; older than Muslim religion
• 2.    tindana:  person in charge of the shrine; “holds” the town

How tindanas inherit their position

• 3.    tindana's succession varies:  sister's son, first-born son, first-born daughter, alternates
• 4.    follow the family and the custom of the particular town
• 5.    how a tindana's line can separate within a family to brother's children or daughter's children
• 6.    how a tindana's line can separate to sister's children; resemblance to other inheritance
• 7.    two doors:  alternation of woman as tindana with male tindana
• 8.    how the two doors can develop in the succession pattern
• 9.    how the two lines share the work of the tindana
• 10.  resemblance of succession pattern to the chieftaincies of Yaa-Naa's daughters; examples
• 11.  example:  Kumbungu; some towns have more than one tindana; every town has its way

Comparison of tindanas and chiefs

• 12.  different from chiefs; don't use money or respect to become a tindana; only follows family
• 13.  tindana does not leave a town to go to another town; makes sacrifices and “holds” the town with the chief
• 14.  chief is a stranger; war by Naa Shitɔbu and Naa Nyaɣsi to take over chieftaincy of the towns
• 15.  tindanas are older than chiefs; their lines do not mix
• 16.  chief also looks after the town
• 17.  chief and tindana respect one another; tindana is older, but chief is stonger
• 18.  example:  Gukpe-Naa and land for building
• 19.  tindana knows the town because his family is from the town; works with the god

Becoming a tindana

• 20.  tindanas are “caught”; donkey tail symbol of chieftaincy
• 21.  succession is usually clear
• 22.  elders circle around new tindana and throw the tail; cannot refuse
• 23.  new tindana's life changes at once; enters a room for training
• 24.  shave head; kpɛya powder on head; beat Ʒɛm; walk through market
• 25.  market people lock up their goods or tindana's people collect it

Chieftaincies that resemble tindanas

• 26.  tindana in from the town and stays in the town; some chiefs also don't leave the town
• 27.  chiefs who are like tindanas:  Gushegu, Kumbungu, Tolon, Gukpeogu
• 28.  chiefs who do not leave the towns who are not tindanas:  Yelizoli, Nanton, Sunson; from Yaa-Naa's line; started with Yelizolilana Gurumancheɣu, Nanton-Naa Musa, Sunson-Naa Timaani
• 29.  some chieftaincies of women's children but not tindanas; strangers to the town
• 30.  Gushe-Naa, Tolon-Naa, Kumbun-Naa, Gukpe-Naa are tindanas; many resemblances

Tamale chiefs

• 31.  formerly ruled by tindana, Wulshe-Naa and Choggo-Naa; Nyankpalalana and Banvimlana also in the area; Gukpe-Naa and Dakpɛma were brought to Tamale
• 32.  Dakpɛma, the market chief,  brought by the Tamale tindana
• 33.  Dakpɛma given to Tamale tindana by Kumbun-Naa during Naa Yakuba's time
• 34.  tindana gave Dakpɛma walking stick and donkey tail for authority
• 35.  Dakpɛma starting:  stayed in tindana's house
• 36.  Gukpe-Naa a tindana in his town near Yendi, but a stranger in Tamale

Samban' luŋa story of Mionlana Mahami and Tindaan' Ʒee

• 37.  tindanas returned to towns after Naa Nyaɣsi's wars' Samban' luŋa example:  Mionlana Mahami, grandson of Naa Gungobli
• 38.  Sambuɣli:  god of Mion; new Mionlana must make sacrifice to it
• 39.  Tindaan' Ʒee and Mion people refuse to allow Mionlana Mahami to make sacrifice
• 40.  tindana hides woman in pot to refuse the sacrifice
• 41.  Mionlana Mahami abused by child
• 42.  the child explains the situation and advises Mionlana Mahami
• 43.  Mionlana Mahami goes with force to make the sacrifice
• 44.  the tindana and townspeople explain their refusal
• 45.  Mionlana Mahami makes the sacrifice; refusing a new Mionlana is a custom
• 46.  story shows that the chief does not know a town or its god
• 47.  Muslim chiefs therefore sacrifice to the town's god; Muslims do not make sacrifices

Conclusion

• 48.  talk of the gods relates to typical Dagbamba, not Muslims; next topic:  the main gods of Dagbon

Chapter II-24:  Gods and Shrines

Household shrines and the ancestors; the major shrines and gods and their work:  Yabyili, Naawuni, Pong Tamale, Chema, Jaagbo, Lansah, etc.

Introduction

• 1.    talk of the gods:  different gods; an old talk, with typical Dagbamba

Family gods

• 2.    household shrines:  Jɛbuni, Tilo, Wuni, Wumbee; sacrifices
• 3.    Wuni shrine is outside the house, Tilo and Jɛbuni in a room; relation to ancestors
• 4.    sacrifice with goat
• 5.    house shrine is with family head; different ways to build it; different sacrifices

Family gods and Muslim religion

• 6.    Jɛbuni in Alhaji Ibrahim’s family; why he doesn’t follow it as a Muslim
• 7.    the gods are for non-Muslims; how Prophet Ibrahim broke the gods

Family gods and ancestors

• 8.    sacrifice and call the names of ancestors
• 9.    inherit the family gods; Tilo held by a woman
• 10.  bad dreams; image of dead ancestors lurking and looking at the family; beg ancestors
• 11.  differences from the sacrifices to placate dead chiefs at Samban’ luŋa; sacrifice an old family talk
• 12.  soothsayers help people understand problems and know the sacrifice needed
• 13.  annual sacrifice (repairing); millet pito for Tilo; different animals

Gods of the towns

• 14.  different gods have different ways or things they help

Pong Tamale

• 15.  Pong Tamale god is rain and lightning; works against thieves
• 16.  return to Pong Tamale when get stolen things back
• 17.  cannot keep the stolen things that are returned; must take them to Pong Tamale
• 18.  also witchcraft cases; how witches protect themselves against the god
• 19.  how witches make sacrifices to the god

Naawuni

• 20.  crocodile; at Diari and Singa
• 21.  also works against thieves and bad people; ask when on boat crossing the river
• 22.  some people refuse to answer and do not cross
• 23.  people from Singa and Dalun do not pay to cross
• 24.  how households go to Naawuni to find out about stealing; don’t use the boat
• 25.  in olden days, Naawuni killed many people
• 26.  receiver of stolen things is also at risk
• 27.  Naawuni also works against borrowers who don’t pay back
• 28.  Naawuni also judges witchcraft cases

Yabyili

• 29.  in Talensi land near Tongo; people from any tribe can go there; good for barrenness;
• 30.  have to get someone to lead you to the tindana; same for any tindana
• 31.  how Alhaji ibrahim’s mother went to Yabyili with eye disease
• 32.  examples of Yabyili’s work and strength
• 33.  Yabyili for every tribe; anyone can go to visit and beg any god

True gods and false gods

• 34.  Pong Tamale, Naawuni, and Yabyili are old
• 35.  Naabuɣli, a false god in Konkomba area
• 36.  how Naabuɣli was exposed for making a false charge

Bunnyamaashe

• 37.  Bunnyamaashe at Yapei; how Alhaji Ibrahim’s wife went there for barrenness
• 38.  the trip to Bunnyamaashe; meeting the tindana
• 39.  the interpretation of the sacrifice

Other gods

• 40.  Lansa at Chito in Gonja; barrenness
• 41.  Chema at Chema in Gonja; also barrenness
• 42.  how people give the appropriate sacrifice; the responsibility of the tindana

Jaagbo

• 43.  Jaagbo at Tolon; a snake
• 44.  the signs when Jaagbo enters the town
• 45.  how they make the sacrifice to Jaagbo
• 46.  Jaagbo and barrenness
• 47.  special treatment for the children of a god

Tampion’s gods

• 48.  Zeyibu at Tampion; monitor lizard
• 49.  signs of Zeyibu for Tampionlana and Guma-Naa
• 50.  bees at the Tampion market; no market taxes collected

Yendi’s gods

• 51.  Gurugua; Pabo, a hyena; the signs of Pano
• 52.  the room at Bagli for dead Yaa-Naas
• 53.  Kpala at Galiwe; also for Yaa-Naa; Naa Garba’s mother Laamihi; don’t burn the bush; similar god at Taha

Tamale’s gods

• 54.  many tindanas and gods; at Chaŋni and Tuutingli; Gurugbaya
• 55.  Kpalaŋga; area with kpalga trees; Dakpɛma’s responsibility
• 56.  the sacrifice to Kpalaŋga

Other gods

• 57.  also Tambo at Sang; Saambuɣli at Mion; the strongest gods are Naawuni, Pong Tamale, and Yabyili

Chapter II-25:  Medicine

How medicine works; types of medicine:  liliga, vua, kabrɛ, tahiŋga, etc.; witches and wizards (bukpahinima); maalams' medicines:  walga, sabli

Introduction

• 1.    comparison to gods; the gods are like medicine in helping people
• 2.    gods can treat sickness
• 3.    God or gods do not solve all problems; people believe in what helps them

Examples of medicine

• 4.    person who struck a medicine man
• 5.    at Voggo, story of Shembila taking the wife of Kukuo-Naa
• 6.    conclusion of the story of Shembila and Kukuo-Naa

Belief in medicine

• 7.    why Alhaji Ibrahim doesn't have  medicine
• 8.    people use medicine to protect themselves; jealousy against John
• 9.    need to fight for yourself in the world
• 10.  Alhaji Ibrahim only likes medicine that will help a person
• 11.  medicine works from belief and trust
• 12.  talk of medicine relates to typical Dagbamba; watchful for signs
• 13.  reading of signs resembles the talk of gods; not for Muslims
• 14.  example:  belief in circumstances and luck
• 15.  Muslims do not follow these beliefs

Getting medicine

• 16.  always begin with greetings to person with medicine
• 17.  types:  talisman, armband, waistband, powder, water
• 18.  annual sacrifices; often during Buɣim

Liliga

• 19.  vanishing; removes a person from danger; types of liliga
• 20.  example:  person with liliga who vanished; it happens at once
• 21.  testing liliga when receive it; your heart must jump; liliga can refuse a person

Vua

• 22.  calling; in a horn; person will respond from wherever
• 23.  used by hunters to call animals
• 24.  used by drummers to get money or praise
• 25.  used to get women

Kabrɛ

• 26.  tying; prevents someone from doing things
• 27.  many types of kabrɛ; does bad work
• 28.  used by Gbɔŋlana to prevent quarrels at a chief's funeral

Medicines for money

• 29.  lukuri; lukuri sabli; the money does not last
• 30.  compared to maalam's medicine or prayers for money

Not to die

• 31.  a dead person continues to live; example:  Savelugu chief's dead brother was met in another town
• 32.  example:  Gurunsi man at Voggo

Other medicines

• 33.  paɣali:  lost from sight
• 34.  tahinga:  shouting; its types; jumping medicine, bulimbuɣliŋga, mankubia; stick medicine (doli tim), knife medicine (sutili)
• 35.  chilo; medicine for seeing

Bukpahinima (wizards)

• 36.  catch and kill witches
• 37.  the drums used by the wizards
• 38.  how they use chilo
• 39.  chiefs also roam and catch witches; example:  Nanton-Naa Alaasambila

The ways of medicine

• 40.  medicine should not be in the open; no boasting
• 41.  even the person with medicine does not see its work
• 42.  people do not know who has medicine or not; only the medicine man knows its name
• 43.  storing medicine in a calabash
• 44.  medicine requires confidence; example:  maalam who disarmed a mad man

Maalam's medicines

• 45.  maalams have all the same types; works more slowly but thoroughly
• 46.  example:  maalam who was abused by Savelugu-Naa Mahama Piɛɣu
• 47.  British removed the Savelugu-Naa
• 48.  maalams know the words of God; their prayers are powerful
• 49.  maalam's medicines:  walga, writings that are washed an drunk; sabli, writings put inside talisman
• 50.  muhima; medicine to make people like a person; types:  bɛ yum' ma
• 51.  greetings to maalam with cola (money) for kerosene
• 52.  maalam's medicines for drummers

Conclusion

• 53.  many different types and ways of medicine; this talk only about some of them

Chapter II-26:  Drummers' Medicines

Drummers and medicine; the life of Alhaji Adam Mangulana; gandu, zambaŋa, teeli, etc.; jealousy among drummers; an example of the use of kabrɛ at a drum history performance

Introduction

• 1.    many drummers use medicine; some are bukpahinima; many medicine in the family
• 2.    John's medicine from Alhaji Adam an old thing in Alhaji Adam's family
• 3.    John now has that medicine's name and can pass it on

Comparing medicine to learning Baŋgumaŋa

• 4.    medicine not given free; a sacrifice; medicine man can determine its extent
• 5.    cannot question the medicine man about the sacrifice; killing a sheep to learn Baŋgumaŋa
• 6.    the sheep's meat shared inside the family; compare to the sacrifices done by Nyologu Lun-Naa Issahaku and Alhassan Kpɛma
• 7.    the sacrifice must be there in some form
• 8.    the sacrifice or payment is respect from the one looking for medicine or knowledge

Drummer's medicines

• 9.    Alhaji Ibrahim does not have medicine, but drum itself is medicine, can protect
• 10.  drummers have medicine to protect themselves; good medicines are also there

Alhaji Adam Mangulana and medicine

• 11.  Alhaji Adam has drummers' medicines and maalams' medicines; long life
• 12.  Dagbon's oldest drummer; description of his greatness in his youth
• 13.  most of his friends are dead; his friend Palo-Naa still alive; the others are dead
• 14.  Alhaji Adam's friend with warizuɣu medicine

How drummers use medicine against one another

• 15.  jealous drummers can use kabrɛ; Issa Maachɛndi's brother
• 16.  Issa's use of medicine for protection
• 17.  drummers use medicine to get drumming chieftaincy
• 18.  Tamale drummers do not have chieftaincy; not the same as other towns; many Tamale drummers do not have knowledge
• 19.  drummers use kabrɛ; protect themselves with muhili; bi tɔro kaŋkparambi to make somebody choke
• 20.  use of medicine against grave-diggers
• 21.  drummers use kabrɛ to tie another drummer who bluffs or who takes someone's place at Samban' luŋa
• 22.  example:  how Gukpeogu Lun-Naa tied Duɣu Lun-Naa at Samban' luŋa

Medicines to help drummers

• 23.  zambaŋa and zamban' nuchee; quick hands like cat
• 24.  gaŋdu:  make drumming stand out; balgiri
• 25.  gaŋdu the senior medicine for drumming; has other types for respect
• 26.  how Alhaji Adam was loved because of medicine
• 27.  bɛ yum'ma also for drummers; paɣ' di duɣi
• 28.  how gaŋdu helps drummers
• 29.  zambaŋa can make someone's hand too fast
• 30.  Alhaji Ibrahim does not use medicine because his drumming is good; medicine already in the family; example:  his son Fatawu; also in Alhaji Mumuni's house, no medicine
• 31.  many drummers do not use medicine
• 32.  medicine to give drummer stamina

Teeli

• 33.  remembering; used by singers of Samban' luŋa
• 34.  use of animals to make teeli
• 35.  how teeli is made
• 36.  how teeli is used; should be used for a reason

Conclusion

• 47.  end of talk about drummers' medicine

Chapter II-27:  Diseases and Medicine

Dagbamba ideas about medicine and health problems; major health problems of Dagbon; major diseases and how they are treated; other problems:  guinea worms and parasites

Transition:  medicines of belief versus real medicine

• 1.    medicines that treat people who are not well; compared to doctor
• 2.    sickness and death are fearful topics
• 3.    Dagbamba ways of treating sickness is different from developed countries
• 4.    bad medicines can give people sickness; good medicine treats same sickness; example:  anthrax
• 5.    example:  leprosy; medicine can give someone leprosy; medicines treat it
• 6.    poisoning; can give such medicine in food
• 7.    witchcraft can be countered by medicine
• 8.    “woman coughing” and its medicine
• 9.    people who are killed by sickness from medicine or witchcraft; typical Dagbamba give different type of funeral
• 10.  people pray for protection against sickness; medicine also can protect against bad medicine
• 11.  someone with real medicine is important; all go to someone with medicine

How people get medicine

• 12.  sickness has many types; every sickness has medicine
• 13.  in olden days, Dagbamba learned to use medicine from trees and herbs
• 14.  can go to medicine man to learn; need to know trees
• 15.  protocols of getting medicine man to teach about medicines
• 16.  medicine is secretive; not bought with money; not kept; some people deny they have it
• 17.  sick person is directed to the medicine man who has necessary medicine
• 18.  sick person does not ask the medicine man about his medicine
• 19.  sick person directed to get the tree that will provide the medicine
• 20.  ways of preparing and taking medicine

Medicine's limits

• 21.  medicine does not treat every sickness successfully; the role of fate or destiny
• 22.  example:  not giving an intended gift; medicine may or may not work
• 23.  can treat sicknesses like leprosy; other conditions resemble it; cannot know all diseases
• 24.  leprosy a contact disease, but many stories about what can cause it

Pain and swelling:  kpaɣa

• 25.  kpaɣa:  the root of sickness
• 26.  kpaɣa medicine from plant roots; how it is administered
• 27.  kpaɣa in different parts of the body:  pain; medicine can help
• 28.  kpaɣa as a lump; hernia; can change and grow
• 29.  kpaɣa can be dangerous and fatal; firkpi

Other sicknesses

• 30.  sompuɣli:  stomach sickness in women; prevents conception
• 31.  kpaɣaʒɛgu:  malaria
• 32.  gonorrhea
• 33.  yoɣu:  swelling; boil
• 34.  dirgu:  many different sicknesses; sores, blindness, headaches, impotence
• 35.  jaɣa:  yaws
• 36.  treatment of yaws
• 37.  anthrax:  can kill
• 38.  kpilimpihi:  epilepsy; has types
• 39.  kɔhim piɛlli:  tuberculosis
• 40.  tira ka nyɛra:  cholera
• 41.  dɔɣu:  convulsions
• 42.  kpante
• 43.  muliŋmee

Parasites

• 44.  worms:  inside the stomach or body
• 45.  ʒigora
• 46.  schistosomiasis
• 47.  elephantiasis
• 48.  napompuli:  swelling in legs, another type of worm

Guinea worm

• 49.  guinea worm
• 50.  guinea worm in water; can be seen
• 51.  guinea worm can spoil parts of the body
• 52.  tie the guinea worm so that it won't go back into the body

Snakebite

• 53.  snakes:  kill people; Dagbamba treatment
• 54.  snakebite:  Mossi treatment; different Mossi medicines

Conclusion:  modern medicine

• 55.  some sicknesses are new to Dagbon; hepatitis
• 56.  many sicknesses have strength in Dagbon; need for people with medicine to come and help

Chapter II-28:  Madness

Types of madness; how a family responds; treatment of madness by soothsayers, medicine men, and maalams; madness and craft-guilds

Introduction

• 1.    madness:  difficult to treat it, even for white doctors
• 2.    madness comes from God; Dagbamba have medicines to treat some and not others

Determining the treatment

• 3.    if cannot treat at home, go to soothsayer to find medicine man
• 4.    medicine man will send someone to look at mad person to see the type of madness
• 5.    medicine man will go to soothsayer to verify

Treatment at a medicine man's house

• 6.    mad person goes to medicine man's house for treatment; accompanied by young family member; begins to receive medicine to see its effect
• 7.    different types of medicine; young family person will go to bush to find the medicines; shaving; whipping; restraint
• 8.    family provides hens for sacrifice
• 9.    preparing the medicines; some for food, some for bathing
• 10.  if treatment is not working, go to soothsayer; find another medicine man for help

Recovery

• 11.  more medicines; the recovery of the mad person
• 12.  how the mad person's condition will improve
• 13.  of the improvement continues for about two months; hens and shaving; family takes mad person home along with more medicines
• 14.  happiness in the house on the return

Difficulties in treatment of some types of madness

• 15.  types of madness; quietness; whipping
• 16.  mad person who is dangerous is restrained with chains or handcuffs
• 17.  restraint from a box on legs
• 18.  if no change for months, and mad person might harm people, can use jɛrgili. a medicine to make the mad person a fool
• 19.  jɛrgili only for untreatable mad people who are dangerous; afterwards can be left unrestrained

Mad people who do not recover

• 20.  untreated mad people left to roam
• 21.  some wander, others stay near to home; fed by housepeople

Other treatments

• 22.  maalams also treat madness

Madness that comes from family or lineage

• 23.  madness sometimes comes from the housegods like Tilo or Jɛbuni
• 24.  madness among work lineages like drummers daughter's children who don't drum
• 25.  madness among those who hold “old talks”:  soothsayers, tindanas, butchers, barbers, blacksmiths
• 26.  old customs and family work; John's inheritance of Lunʒɛɣu

Conclusion

• 27.  conclusion; transition to next section