A Drummer's Testament: chapter outlines and links
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Volume II: OLD TALKS: DRUMMERS. CHIEFS, HISTORY, AND RELIGION
Part 1: CHIEFTAINCY
Chapter titles above 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.
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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
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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
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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
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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
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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
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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 Gushee
- 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
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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 they 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 Gushee-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
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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