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August 16, The Frafra people who live predominantly in the north-eastern part of the Upper East Region of Ghana, called themselves in Gurune language as "Gorse,' whilst some historians refer to them as "Gurune. Frafra people of Zarantinga performing traditional dance,Ghana Their popular name Frafra is a colonialist term given to them by the Christian Missionaries, who when they first encountered Frafra farmers were greeted with the common greeting to people working "Ya Fare fare?
Frafra man from Upper East Region of Ghana showing elaborate tribal facial marks The Frafra are also well known for their artistic craft products: straw articles like hats and baskets as well as feather products. Their products can be found all over Ghana in the major towns that tourists visit. Since the colonial era Frafra youth have been compelled to emigrate to the southern parts in search of menial jobs.
His album Allah Mongode was recorded in Switzerland. His recording of No Beer in Heaven was a major hit in Ghana in Frafra traditional dancers Bolgatanga is the commercial center of the Frafra people.
It must be noted however that Tongo is the principal town of the Talensi people who are ethnically different from the Frafra. They are also highly mobile, often travelling south to look for work during the dry season. There are also some Gurune-speaking people the Nankani in Navrongo District, which is generally a Kasem-speaking area. Frafra women weaving basket, Bolga, Upper East Region, Ghana In the middle of the market of the regional capital Bolgatanga, lies a large flat rock.
Quite close to this area is the site where the settlers dug clay for building and polishing their houses. Clay in the Frafra language is "bolga" and rock is "tanga"- thus the place was named Bolgatanga. It is also referred to as the handicrafts capital of Ghana, and is famous for its intricately designed straw baskets Teheihats and smocks. If you find yourself here do visit the small interesting regional museum The main dishes of the Upper-East Region are similar to that of the Upper West, "TZ" or "Tuo Zafi" rice balls or Omo Tuo with groundnut soup or green leaves soups, beans, rice and cowpea or "Tubaani", koko with "koose".
Beverages include pito and "Zom krom". The similarities, however, in their culture in terms of ritual, language and style of life are far greater than the differences. There are four major ethnic groups that make up the Frafra people. We have the Gurune speaking, the Nabdan speaking, the Boone speaking and Talleni speaking.
The Gurune speaking group occupies the central portion of the district sharing a border with the Kesena to the west. Rattray notes that the name Frafra is not what the people use to refer to themselves but, in his view, the term Gurunga singular or Gurunse plural is not very well received by their neighbours, because it has disparaging and derogatory connotation as it is linked with eating dog meat.
Frafra woman weaving tehei basket. Zarantinga woman with Frafra tribal marks. Frafra man in traditional dress playing kologo banjo. Unknown January 23, at PM. Popular Posts June 04, September 06, Who are the Frafra? Traditional Kologo Music and Song Structure. I do not use to mean something that is old and anything that exists today is just a copy of what the music sounded like in years past.
Rather, traditional here means that the music in discussion is made in the spirit of the tradition. Therefore, when discussing a traditional artist, it does not mean that that artist is old, but rather creates music in the spirit of how the music has generally been played and handed down from generation to generation.
The traditional kologo song has many distinguishing features and is generally easy to recognize, at least when compared to the modernization of kologo music. First off, all songs are sung in Frafra, or as they call their language Fare-fare.
The line-up is almost always just a singer and a kologo. But these are rare. Most music is usually just one singer and his kologo, always playing original songs. Another aspect of traditional kologo music is the two styles of the strumming-singing relationship.
The ostinado pattern is based on a circular timed rhythm, also known as a riff or a loop Personal Communication, John Collins, 15 November The other style is when the instrument actually leads the voice in the melody, each mimicking the other, so that the voice and the instrument are producing the same notes, with the singer singing words.
This mimicking pattern is basically the standard for how one plays the instrument. However, both are utilized by a plethora of artists. Initially, I had thought that some artists exclusively use one technique, while others use the other. But as I listened to more kologo music I realized this was untrue, and that, in fact, from the most talented musicians to the unknown, both use both styles between and within different songs.
That being said, some artists illustrate one style more than the other. The ostinado style can be more easily identified among Bola Anafo, Suley, and Jacob Abagnagongo, while the mimicking style is best displayed by Sambo, Guy One, and my teacher Steve-O, though I would not categorize him as a traditionalist which is also why I leave King Ayisoba off this list.
Another distinguishing characteristic of traditional kologo music is the meaning of songs. Though, not being a native speaker of Frafra can make this more difficult to identify, the translations I have researched have shown that all the songs have very strong deep meanings.
Perhaps this is so because of the proverbial nature and wisdom of the people. As I demonstrated earlier in the stories told by the village elders, the Frafra utilize proverbs to create a moral system of living. Additionally, life cycle events and festivals are extremely venerated and it is at these functions that a kologo musician traditionally performs at. Therefore, one must sing something wise in order to relate to the celebration of life in a marriage, the tragedy of death at a funeral, or the continuity of the seasons at a harvest festival.
The meaning of this song is advice to the listener on the challenges of life. It is not always easy to plan perfectly what one will do, but rather, no matter what you do, life is difficult and one will face hardships.
In nearly every song, there is also extreme repetition, which illuminates the meaning further, as the listener is forced to hear and understand the message of the song.
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Frafra Kologo Music. He has traveled across the world and incorporated his travels into his music and life philosophy. He is an enthusiastic songwriter, penning numerous love songs and political criticisms.Information about the Kassena's traditional Nagila dance is also included in this post along with five videos of Nagila dancing.
The content of this post is presented for cultural, folkloric, entertainment, and aesthetic purposes. In addition to the music and singing, I'm also interested in the traditional musical instruments and traditional clothing that are shown in this video. All copyrights remain with their owners. Thanks to all others who are featured in these videos and thanks to all those who are quoted in this post and thanks to the publishers of these YouTube videos.
This term is applied to these peoples, who share common histories, languages, and political structures, but it also carries pejorative overtones in local usage. Most of Gurunsi live in modern day Burkina Faso, and the degree to which recent Kassena history differs from their northerly neighbours, such as the Nuna, Bwa, and Winiama, is because they live in modern day Ghana.Old mobile betja
These differences arose during the colonial period in the early part of the 20th century, as French and British colonial systems differed in their administrative practices. Their number is estimated to be aboutHistory The Kassena people are part of the greater Gurunsi group and were separated from the Gurunsi ethnic group at the beginning of the 20th century, as a consequence of colonialism and more specifically of the partitioning of the Burkina Faso-Ghana area between France and United Kingdom.
As most of the Gurunsi people live in Burkina, the Kassena were isolated and gradually developed an independent cultural identity. Kassena mostly live on agriculture, growing millet, sorghum, yam and, to a lesser extent, maize, rice, groundnuts, beans. During the dry season they also hunt and fish.
However, there haven't been any postings in this blog sinceand comment sections for these posts have been spammed with lots of profanity and explicit sexual content. The Frafra people who live predominantly in the north-eastern part of the Upper East Region of Ghana, called themselves in Gurune language as "Gorse,' whilst some historians refer to them as "Gurune.
Their popular name Frafra is a colonialist term given to them by the Christian Missionaries, who when they first encountered Frafra farmers were greeted with the common greeting to people working "Ya Fare fare?
Actually, it is believed that the term Frafra is a name that the British colonials coined to apply to the Gurune-speaking people. It appears that they found it easier to pronounce the word Frafra rather than the proper name Gurune.
The term Frafra is derived from a form of greeting in the Gurune language. The word fara-fara in Gurune has two meanings depending on the context.
It is, therefore, supposed that when the British found it difficult to pronounce the term Gurune, they resorted to this term, referring not to the greeting or the thanks but to the ethnic group itself. It is not very clear how the term came to be associated with the other ethnic groups discussed above since it is more prominent in the Gurune dialect than in the others. It may be due to the closeness of language, cultural practices and above all ritual action" It is a recreational solo dance with a driving rhythm.
The dance can be resumed in this way some six times by the same dancer, after which a new dancer takes to the floor. The dancer bends the upper part of her body forwards at the hips so that the thighs and back form almost a right angle, bending her knees and bringing her heels off the ground.
She holds her elbows either in front of her or behind her.
The nagila dance can be performed for entertainment purposes, at public gatherings of chiefs and during festivals. Music for the Nagila dance. Recorded in Navrongo. Gulu are two-headed cylindrical drums played with two curved sticks or a stick and a hand. The hourglass drum is called gungonga. A complete ensemble includes six or seven flutes. The highest pitch one wubala plays the most important part of the melody and may improvise on it. The flutes in the middle register play one or two notes in hocket with the wubala, as does also a lower pitched flute.
The performance of such music is often related to chiefs.We can still make a lot of progress today. Hot irons? The answer is that your co-workers are using proverbs. Proverbs are the traditional historic sayings of a country. Native English speakers often use them in conversation without even realizing it.
For example, proverbs from farming towns will use a lot of farming language, and fishing villages will talk about the sea. So to better understand this language, below are 50 of the top English proverbs, clearly explained just for you! To hear even more English proverbs—without ever worrying about misunderstanding what they mean— FluentU is an incredible tool. FluentU provides authentic English videoslike movie trailers, TV clips, inspiring speeches and more, and transforms them into personalized language lessons.
FluentU takes real-world videos—like music videos, movie trailers, news and inspiring talks —and turns them into personalized language learning lessons. FluentU makes it easy to watch and understand English videos through interactive captions.
Tap or click on any word to see what it means, learn how to use it, hear it pronounced and more. But your neighbor probably thinks you have greener grass too, which means that your friends and other people think that you have better looks, a happier family, etc.
So instead of thinking about what everyone else has, this proverb wants you to be thankful for what you have. Things are not always what they seem. This proverb teaches you not to make judgments about other people because of how they look or dress. A book with a boring or plain cover could be amazing.
The same is true with people. A person might look like an athlete or fool, but there is probably a lot more to them than clothes suggest. This old expression comes from the days of blacksmiths people who work with metal. To shape the metal, the blacksmith would have to beat it with a hammer. This proverb means you should take advantage of the moment. Take action because the chance may not come again. This proverb talks about the trouble of too many people trying to do the same thing at once.
If a lot of people carry a heavy object, it does not feel heavy. That is the general meaning of this proverb. If everyone works together to complete something—like cleaning, painting or group projects—then each person has less to do. More importantly, the job will be completed much more quickly. This proverb is from the ancient days of the Roman Empire when the capital city had visitors from all over the world.
Cultures were very different between cities in those times. But while in Rome, one would behave like a Roman, no matter where you came from.
This proverb tells you not to worry so much! Problems will certainly come in the future. But what can be done about that now? Lying a lot can be difficult, because you might forget your lies.The Anlo Ewe are a sub-group of the Ewe people of approximately 6 million people, inhabiting southern Togosouthern Beninsouthwest Nigeriaand south-eastern parts of the Volta Region of Ghana ; meanwhile, a majority of Ewe are located in the entire southern half of Togo and southwest Benin.
They are a patrilineal society governed by a hierarchal, centralized authority. The name nlo of Anlo is said to derive from the Ewe term 'nlo' which means rolling up or folding into oneself. It is thought they migrated to their present home from NotsieTogo sometime in the later part of the seventeenth century.
The move is said to be more of an escape than migration from a regime change in the city. Upon first arrival in Notsie, the current king, Adela Atogble, received them well, but after his death the successor, Agorkoli, ruled oppressively upon the Ghana Ewes. He ordered all elders to be killed. The King Agorkoli treated the people very badly. The city of Notsie was circumscribed by a large defensive wall which became a barrier to the Ewe devising escape. Upon consultation of the hidden elder, Tegli, the Ewe came up with an extravagant plan of escape.
The people planned for the escape very well.Observation method in clinical psychology
For days the women of the group would moisten the wall in one place during their daily clothes washing activities. When they were escaping they walked backwards and separated, so that their King, King Agorkoli, would not trace or find them. Most groups settled in villages in coastal regions of Togo, Benin, with some settling in south-eastern parts of the Volta Region of Ghana,  many of which are associated with the slave trade that affected the Ewe populations.
A northern migration was the result of frequent slave raids and spread the Ewe people throughout southern Togosouthern Benin to south-western Nigeria. The shallow waters and many islands of Bight of Benin provided a safe-haven to all but the most aggressive slave traders.Oppo a37 auto recovery mode problem
The current political system stems from the necessity of military organization to deal with the conflicts in the 17th and 18th centuries. Upon arrival in the French Togolandthe Ewe people split into smaller subtribes or chiefdoms. Each was autonomous but acknowledged that they are all a single people. The Anlo is one of these tribes.
The Anlo adopted the military organisational methods of the Akwamuincluding their wing system. The Anlo people were divided by geographical location to create three wings. The Lashibi, coming from the west, defended the left flank, the Adotri the center, and the Woe from the east, defended the right flank.
Historically, the power of the central authority is rarely invoked; only in times of war or in need of serious judicial counseling. The king is chosen from one of two royal clans either the Adzovia or Bate; selection does not follow the traditional monarchal rule of primogeniture.
The clans rotate the designation of kings, keeping one single clan from maintaining power. The selection is made by the elders of the clan from several candidates presented by the various sections of the clan. The elected king holds a position of divinity living in seclusion, only dealing with the three senior chiefs in charge of the geographical regions.
These three chiefs as well as the sub-chiefs and head-men in their respective areas have jurisdiction in investigation of crimes and to settle local disputes. The Awoamefia is assisted by two councils in the appeals decisions and general matters. One is composed of the elders of each clan; the other consists of the three military chiefs. Historically the council of elders is more influential based on the Anlo belief that the power of the king is vested in the people.Y:/sterilizzazione/cs rivoli/situazione attuale
It is the King who lives with the people. If the King ruled out of favor of the people they had the right to replace him. The Anlo-Ewe is a patrilineal people.Wodaabe-Fulani women from Agadez in Niger, West Africa with their awesome traditional Wodaabe hairstyle, facial tattoo and earrings ready to participate Gerewol festival where men are dressed and dance to allow women to make a choice for a husband.
An interesting and historical sight to visit in Benin is in the Python Temple in the town of Ouidah. There is an interesting story behind how the temple came to existence.
The king was saved and he decided to honor pythons by building 3 huts in the forests which was used as monuments to commemorate pythons. The pythons are called Royal pythons and are worshipped in Benin especially in Ouidah. The snakes are also totem in Benin and are very important especially in the religion of Voodoo.
They are not harmful and as a respect, pythons are not supposed to be killed or bad luck will strike if it does occur. Every 7 years, the adepts hold a ceremony where they would celebrate the symbolism and value of pythons in the temple.
The temple Anyone is welcomed to visit the Temple of Pythons. There are certain huts that are inaccessible unless you have been initiated. The guides inside the temples are initiated and can be recognized with their striking scarification on their faces. Homowo derives from two Ga words 'homo" meaning hunger and 'wo' meaning To celebrate the Akwasidae, elderly women versed in traditional songs, would go to the palace continue, towards the evening of Saturday called Memenedae Dapaa, to sing, memorial songs until late in the night.
A gathering called Akom occurs, here drums are beaten and horns sounded to welcome the festiv Wodaabe-Fulani girl from Agadez in Niger, West Africa with her awesome traditional Wodaabe hairstyle, facial tattoo and earrings ready to participate Gerewol festival where men are dressed and dance to allow women to make a choice for a husband.
The Wodaabe also known as Bororo are nomadic cattle-herders and traders that forms a subset of the larger Fulani Fulbe ethnolinguistic group in the Sahel, with migrations stretching from southern Niger, through northern Nigeria, nor Beautiful female Vodunsi Voodoo initiates in their ritual cloth, spiritual trademark beads and wraps sitting in a rows during annual Voodoo Festival at Ouidah in the Republic of Benin, West Africa.
Voodoo Vodun is a derivative of the world's oldest known religions which have been around in Africa since the beginning of human civilization. Despite Voodoo's noble status as one of the worlds oldest religions, it has been typically characterized as barbaric, primitive, sexu In Africa, one dont joke with the wrath of the deities.
When you are brought before it you either tell the truth and live or you lie and go home to die!. With the functionality of Vodun, as corrupted with derogatory name Voodoo by the West, described above, one migh This ancient tribe of semi-nomadic pastoralists live in the Kunene region of northern Namibia.
There are between 20, and 50, Himba people. The Himba live in relatively isolated communities. They manage to survive and The nature has not always been their only problem. Let's mention just one example. In they suffered from genocide organized by German colonial authorities led by Lothar von Trotha In s the drought killed almost all of their cattle. They became refugees in the town of Opuwo.Who are the Frafra?
The Frafra are an ethnic group predominantly living in the Sahelian Upper East Region of Ghana with an estimated population of 30, University of Iowa, 3 Novembershown in the southern part of the central, lightly dotted area in the photo. The designation Frafra actually comes from Christian missionaries, who when they first encountered Frafra farmers were greeted with the common greeting to people working "Ya Fare fare!
However, the Frafra people the missionaries encountered are actually part of a larger ethnicity known as Gurene or Grunshi, whose ethnic boundaries expand into what is now Southern Burkina Faso. To this day, the Frafra of Ghana share a people hood bond with their Burkinabe brothers and sisters, despite the years of separation beginning with the Conference of Berlin, which divided African soil up amongst European powers with no regard for existing ethnic geographies. The major urban center is Bolgatanga, with other urban locales including Zuarungu, Bongo, and Navrongo.
Additionally, Frafra have been a part of the rapid urbanization of West Africa, creating smaller communities in Accra and Kumasi, the urban centers of Ghana. For the most part though, Frafra remain mostly farmers to this day. Common crops are millet and sorghum, as well as livestock farming.
Nearly every compound I came into contact with had chickens and goats during my time in Bongo district. The political system functions primarily through a council of elders, represented by the oldest members of different lineages, rather than a strong centralized chieftaincy. This council of elders is often the keepers of Frafra history and law.ASANTE FRAFRA SLANGS
Alongside religious priests, the two exercise power over their subjects, guiding them in moral and pragmatic ways. Researcher Nancy A. Schaefer recorded a verbal law code and history of Frafra elders in that is full of proverbial wisdom, ranging on topics from acquisition of a wife, "getting along in a family," Schaefer, year unknown - post relationship to white people, herbal remedies, and other proverbial wisdoms.
Related to my research, this document proved invaluable because it displays the proverbial nature of the Frafra and the moral code, both of which are commonly utilized in the lyrics of kologo music.I disciplinari – family.regione.puglia.it
One such example from this document is "A weak person can't carry a donkey's head" Schaefer, year unknown-post meaning that one should not do more than he is capable of doing.
Another proverb is "the ant says that her vagina isn't big but she will show it to her husband" Schaefer, year unknown-post meaning "we don't have much, but the little we have we give. Schaefer also provided me with a text that specifically mentioned the kologo and how it is used in Frafra society. Commenting on how they celebrate Christmas, the text reads: That they dance greet the chief.
Plays were plenty. Some beat the banjo kologo in the plural. And some brewed pito, doing happiness behavior. And played plays one one dancing and singing. Schaefer, received through personal communication, 1 December This text illustrates how the kologo is used during celebrations and festivals. Subscribe to: Posts Atom.