Gye Nyame Newsletter Vol. 1 December 2011 by Dinizulu

December 2011 Volume 1

GYE NYAME 115-62 Sutphin Blvd., Jamaica, NY 11434

Email: dinizulucenter@gmail.com

When the archer was born, he did not hold a bow.

Keep Africanism In African Culture ÂŠ 2009, D. Green

Photo: Nana Kimati Dinizulu

Years ago a publication company asked me to consider writing an encyclopedia of African music and dance terms. I spoke to Professor Nketia and he agreed that a text of this nature was direly needed, and this work would be graceiously received by the field. Such a

text would be colossal and it would require massive input from a number of people (musicians and dancers) across the continent to accomplish this enormous undertaking. I appreciated the honor in being asked to undertake this project, but in all practicality would the [1]

Company be able to sustain the budget for such an endeavor? I had several people who had agreed to work with me, such as, Professor Nketia, Professor Albert Opoku, and Maurice Senghor, for starters. Most of these Companies want to get something for nothing. If the

publication was a success, they hold the trump cards, and the author receives pennies. We could not agree upon an advance of sufficient monies to compensate the number of people necessary to do the job adequately. This is the reason the project did not go forth. When I reviewed some of the notes I made at the time, I was reminded that the field had become contaminated by earnest students, teachers, researchers, anthropologists and interested others on quick jaunts to Africa. They may have had good intentions, but exploration of African cultures is not something that can be accomplished on a hurried jaunt to Africa. It requires years of study and research. In the early days shortly after African culture was introduced into the curriculum, I wrote an article on maintaining the Africanism in African culture. It was entitled Get It Right. The field was new and the article was a warning to guard against printing inaccurate information about the culture. At that time the most reliable information had to be garnered on the continent of Africa, not from hearsay that was circulating in the diaspora.I had fifteen years of study and research under my belt prior to the introduction of African culture in the curriculum across the nation. On my first trip to Africa, much to my chagrin, a large quantity of information I had learned here was not accurate. Even more distressing was, some of this misinformation was imparted by Africans themselves.

As I was the first person to teach African music and dance in Brooklyn College, I was determined to teach with accuracy. I wanted to hone my skills so I went to Africa. I had to correct the erroneous information that confronted me. It is extremely difficult to unlearn something once it is learned. This is the reason I stress that earnest students accept the knowledge gleaned with a grain of salt until it is verified. As I crisscrossed the

Photo: Camille Brett

able to navigate with Africans. When you travel throughout the continent, you will learn that African cultures are not generic replicas of each other. Based on indigenous African languages, each culture is uniquely different. All aspects of African culture are deeply rooted in their language. This includes their music and dance. This is the reason you cannot take a name from one language group, and generically distribute it to another group. For example the word Sekere is strictly a Yoruba term that defines a specific rattle that is designed with cowry shells in its lower third. The Sekere is played only by men of the Yoruba culture of Nigeria and in the eastern coast of Benin. The Sekere is not found among the Hausa or other Nigerian groups. It is not found in Ghana or Senegal. There a rattle in the Yoruba culture called Sakara that is decorated or laced in a diamond fashion with beads along the entire gourd. The Agbe rattle of the Yoruba people is laced with Baobab seeds. When someone takes the name Sekere and distributes it to another instrument (rattle), it automatically negates the definition of the word that is inherent in the language of the people.

Female groups who play rattles are actually playing a Sakara rattle not a Sekere. The word Sekere is the most continent from East to West, I would widely misused word in African culture. recognize certain staples and certain Rattles exist in almost all nations of concepts that applied to the music and Africa. Therefore a person who lives in dance throughout. I would also learn the Sierra Leone and plays a rattle called aspects of African cultures that were not Shegbureh cannot be defined by the transferable from one culture to another Yoruba term Sekere. Although the culture. Thus the theme, keep Africanism Shegbureh is a rattle with beads, it has a in African culture. different shape and its playing technique My guess is they never anticipated that is different. African culture would become part of the African Cultures/African Languages African cultures are separated and curriculum, or they never counted on The names of African instrumented are Black Americans going to Africa. Permit dictated by language. There is nothing linguistically bound and are often we can do to ameliorate the linguistic me to state that not all the information descriptive. For example Atimevu is the learned here was faulty. I have to applaud divide that exists on the continent of master drum of the Ewe people of Africa. Colonialism brought mainly two Kobla Ladzekpo for the lessons and Ghana. It is literally a description of information he taught me about Ghanaian languages, English and French to the â&#x20AC;&#x153;drum between wood.â&#x20AC;? In the olden days continent that gave Africa a small voice music. It was so accurate that I could before a stand was made to accommon the stage of world comprehension. actually sit in and play with a Ghanaian odate this drum, they would take the Through these two languages we are ensemble on my first trip to Ghana. branches of two adjoining trees and pull [2]

then together. The juncture made by joining the two trees became the stand that supported the drum so it could be played. Kagan is a small narrow drum of the Ewe ensemble of Ghana. Kagan represents the sound of the drum when played, as well as representing the rhythmic pattern of the drum when played. “Kutirindingo” in the Mandinka language describes ‘little Kutiro’ defining the smallest drum in the threedrum ensemble. Another instrument that is found throughout the continent of Africa is known in the States as a xylophone. But this instrument has a number of names throughout Africa. Balafone is the Mandinka word that actually defines a “player of wood”. Fon means player, and Bala means wood. When it is Anglicized, spelled with a “p” then it no longer defines a player of wood. Phone means sound and the word Balaphone defines the “sound of wood” which could be any instrument, particularly the Slit log drums or the action of tapping the side, wooden portion of the drum. Therefore the word Balafone cannot be randomly used for xylophone-like instruments outside the Mandinka culture. One would not refer to a Chopi

xylophone as a Balafone as the Chopi xylophone is an entirely different instrument and often has graduated tin cans as resonators instead of gourds. This xylophone is called Timbila and is played in orchestras rather than as a single or a duet ensemble. My research has supported the fact that all words that begin with DZ, DI or DJ are pronounced as a single “Jay”, Therefore the name Diallo is sounded as Jallo, not ‘Dee- awl–low”. Djimbe is pronounced Jimbe. These double consonants were found throughout West Africa, but I did not find it in East Africa. The term Djimbe has been generically applied to a majority of drums of the goblet fashion, but this drum has a multitude of names throughout seven countries nestled in West Africa.

the Akan, Dagarti, Ewe, Ga or Lobi ensembles of musical instruments. The Djimbe was virtually unknown in Ghana in 1972. Although Ghana manufactures numerous Djimbe drums today does not mean that this drum originated in Ghana. I have been involved in African music and dance for more than fifty years long before its inception in the curriculum of schools and colleges. I try my best to maintain the Africanism in things African. African cultures still rest largely dependent upon oral communication for their transmission from one generation to the next.

Unfortunately any culture that is dependent upon oral communication to disseminate that culture to future generations is doomed to failure because of the breakdown of the human memory Popularity has spread this drum through- and outside misinterpretation. I am out the continent and the diaspora. But reminded of the words of Professor this does not mean that musicians in East Albert Mawere Opoku of Ghana, who Africa or South Africa are the most said African culture must be zealously proficient players of this instrument. guarded. I now must caution Africans to Recently there was a play Drum Struck fervently guard their culture and keep that alleged that the Djimbe drum Africanism in African culture. originated in Ghana. But they could not tell the audience which ethnic group in Ghana had the Djimbe drum as part of its traditional instruments. It was not part of

Photo: Nana Kimati Dinizulu

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The Dinizulu Center for African Culture & Research at Aims of Modzawe Inc.

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The Ethical Aspects of Akan Governmental Systems By Nana Kofi Asinor Boakye

Part 1 Africans developed sophisticated societies with efficient and comprehensive systems of government eons before the Arab and European invasions. Our ancestors also laid the foundations for all the sciences and religions practiced today. They could have easily developed the type of technology that characterized the arabic and european invaders. Instead of devoting their energies toward better machines they focused on developing better human beings. This focus is reflected in the instructions given to newborns at their edin to when they are presented to their community and their name

Omanhene of Kumawu

announced. The babies are told to respect their mother, father, grandparents, society and the entire world. They are told what is expected of them in detail by their godparents so that they may have a good name and bring honor to their family. Among the Akan a good name is extremely important. Nana Yao Opare Dinizulu’s troupe recorded a song on the album “The Drums of Dinizulu” called “Ayiwaee”. The cover notes for this song state “Ones good name is an African’s most prized possession, thus Ayiwaee is very unhappy to find that someone is unjustly tarnishing his good name. He asks “what is the purpose of this person going around, ruining his good name.” If a persons name is ruined in traditional Akan

society they will not be respected in their community. People will avoid them. They may be ridiculed. They will find it difficult to marry. If they do not marry and have children they have no one to pour libation for them after they die. To a people who believe in the immortality of the soul this is a grievous calamity. So how does one acquire a good name? The first thing is respect. Akan tradition holds that everything in this world is a manifestation of the creative power of Nyame Odomankoma, the Almighty Creator and human beings must relate to this creation as a codependent part of it.

DAYS OF THE WEEK

AKAN MALE NAME

AKAN FEMALE NAME

SUNDAY

KWASI

AKOSUA

MONDAY

KWADWO

ADWOA

TUESDAY

KWABENA

ABENA

WEDNESDAY

KWAKU

AKUA

THURSDAY

YAO

YAYA

FRIDAY

KOFI

AFUA/AFIA

SATURDAY

KWAME

AMMA

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The Long Walk Towards Freedom By Patrick Gorham Lanfia Toure AfricaWrites: Heroes, Rituals & Legends January 2011

[Note from the author: I originally wrote this story for TIME Magazine several months ago after I returned to the US from an expedition in South Sudan to document the various rituals and ceremonies of the region. I hope that this story, in light of the events currently taking place in South Sudan will provide insight and background on this historic and unprecedented vote.] This piece may NOT be freely reprinted. Please contact the author for re-print rights. On January the 9th, the people of South Sudan will go to the polls to cast their votes in a referendum for unity or secession from the Republic of Sudan. For many, the referendum

represents the final steps of a long, brutal walk towards freedom. South Sudan’s struggle for independence began in 1955 with the first Anyanya freedom fighter movement and later continued in the early 1980’s under the SPLA rebel insurgency led by Dr. John Garang. In 2005, after decades of war, the Comprehensive Peace Agreement (CPA) was signed in Naivasha, Kenya, bringing an end to the conflict between North and South Sudan. At it's conclusion, the peace agreement between the respective governments of the north and the south would recognize the territorial sovereignty of the Government of South Sudan (GOSS), establish power sharing, wealth sharing and mandate that a referendum for or against

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national unity with the republic would be held. The referendum, as defined within the Machakos Protocol, is the final phase and implementation of the peace agreement and is to be held at the end of the Post Interim Period, 6 years after the signing of the Comprehensive Peace Agreement. Soon, after years of struggle voting will begin at polling locations across all 10 states of South Sudan and the people will have their opportunity to be heard. In Yambio, government preparations are underway in support of the referendum as GOSS officials mount awareness campaigns and educational drives across state and county lines.

However, with the date of the referendum fast approaching, the people of South Sudan face renewed threats of violence and uncertainty amid a voting process perceived certain to bring down the wrath of International Criminal Court (ICC) indicted Sudanese President Omar al-Bashir. In Western Equatoria State, the Lord's Resistance Army (LRA), led by General Joseph Kony and the nomadic, heavily armed Ambororo, wage a merciless campaign of terror and destabilization. Well equipped LRA rebels primarily operating cross-border in South Sudan from bases in the eastern province of Central African Republic, number in the hundreds. Military pursuit of the LRA by the SPLA and Ugandan People's Defense Force (UPDF) has met with limited success. Despite ongoing operations, LRA General Joseph Kony and his guerilla forces remain elusive and continue to pose a serious threat to peace and stability within Western Equatoria and neighboring states. Uniformed Ambororo fighters, estimated at over three thousand men, armed with sophisticated weapons, munitions, Thuraya satellite phones, horses and camels are believed by GOSS officials and locals to be a North Sudan government supported Janjaweed militia faction from Darfur. In recent clashes with the Ambororo the SPLA has suffered casualties and the destruction of civilian property, prompting calls by GOSS officials for the Ambororo to leave South Sudan. Following attacks on civilians and an SPLA patrol in Tambura County by the Ambororo, GOSS officials of Western Equatoria charged that recent incidents by both the LRA and the Ambororo are orchestrated attempts by the North government to create division amongst South Sudanese and to thwart the referendum by frightening potential voters. Despite the dangers posed by the LRA, and the Ambororo, the people of

South Sudan remain determined to express their voices by voting in the referendum. In Yambio, Sudan government preparations are already underway in support of the referendum as GOSS officials mount awareness campaigns and educational drives across state and county lines. I spoke with several people from across South Sudan about the coming referendum and it's effect upon their lives. When asked about the

importance of the referendum of South Sudan, William Katawa, age 27, a student and Azande of Yambio, South Sudan said of the referendum, "It means freedom from the Arabs. The Azande people have felt marginalized since 1956 and would like to exercise their right to vote for independence of South Sudan." Mande Daniel, age 29, a Human Resources Manager and Azande of Yambio, South Sudan said, "Should the referendum give the full independence,

(L-R) AfricaWrites Field Coordinator, Robert Saa Millimono standing with Africawrites Director Patrick Gorham Lanfia Toure in Yambio, South Sudan

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it will mean development. Sudan is the largest country in Africa but has been the least developed because the Arab north has always marginalized the south. We need help to make sure that independence is no longer a dream. Just as help was needed to sign the Comprehensive Peace Agreement we need help to get the independence we have longed for far too long. The Khartoum government will do whatever it can to delay the process. They have used many tactics even up till now. We cannot afford to wait any more." Rosaline Oboy, age 23, a journalist and Lotuko of Torit, South Sudan expressed, "The law (now) favors Islam. The south needs its own law. We don’t want Islamic law. We don't want the Sharia law. It means freedom in terms of education. We, the blacks have been segregated in terms of education. Now, with the Government of Southern Sudan, I can see development already taking place and I know that if I go back there now I will get a good job and have good opportunities. I can also exercise my political rights. Not like in years back. Now, I can express myself. We can even criticize our leaders. We will get our freedom. Southerners had no say before. We could easily be killed. Our parents

were killed, shot down, imprisoned and tortured. Now we will have our freedom." Jacob, age 32, a student and Dinka of Jongelei, South Sudan said, "South Sudan has been suffering since creation. We need to develop as southerners and recognize our rights and abilities among other countries. We fight among ourselves and it is a result of the influence of the north. The referendum will help us develop ourselves and we will have the time to use our resources. This is the time now of the final decision." As part of an elite commando unit of the Sudan People's Liberation Army (SPLA) called, “Kaki Baniran”, Sergeant Major Natali, a Kakwa of Juba, Sudan fought in battles from Kubur Orben, west of Juba, to the heart Darfur. Today, after years of fighting, he finally sees a chance for peace and welcomes a new beginning. When we spoke in Maridi, he shared with me his thoughts about the referendum and his aspirations for South Sudan after having fought for freedom and liberation of South Sudan for so many years. "To me the referendum means the separation of South Sudan from the northern government because the Arabs used to force us to learn only Arabic. If someone persisted to learn

English he was removed from school automatically. They also blocked many of our people from advancing or going to school with the pretext that they are too old to continue school. On the religious matter, they never wanted for anyone to adhere to the Christianity and everyone is forced to be Muslim and they cultivate the hatred toward anybody found practicing Christianity. In the south, we were not permitted to access certain steps of development. The real improvement was only found in the north. My feeling (about the referendum) is very positive. For now I am seeing changes coming. After the separation I hope there will be peace in South Sudan. I don't know what the northerners are thinking to do but we will have peace."

LOREM IPSUM

With the three months remaining before the referendum, no one can say with certainty what the future holds for the people of South Sudan, but for people like Mande Daniel, Rosaline Oboy, William Katawa, Jacob, and Sgt Major Natali and the millions of others who intend to cast their ballots next January, the referendum represents a chance for peace, independence an end to Arab rule and the final destination on the long walk towards freedom.

Maecenas aliquam maecenas Sociis mauris in integer, a dolor netus non dui aliquet, sagittis felis sodales, dolor sociis mauris, vel eu libero cras. Interdum at. Eget habitasse elementum est, ipsum purus pede class. Sodales nulla ante auctor excepturi wisi, dolor eros condimentum dis, sodales lacus nunc, at. In orci ligula suscipit. Africawrites Director Patrick Gorham Lanfia Toure in Khartoum

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Nana Okomfohemaa Akua Oparebea - Larteh Kubease Traditional Belief By Ohemaa Afua Alice Dinizulu

Through them blessings, prosperity and protection from all dangers, difficulties and vissitudes of life are sought. In Ghana, there are a multiplicity of dieties and shrines. Among the great ones is the shrine to Akonnedi, Nana Akonnedi and Akonnedi Abena. The Akonnedi shrine at LartehKubase is a sacred house located among sacred groves, and sacred streams. At this shrine, there is a highly organized and controlled system of worship, directed by Akonnedi through divination and oracles. Akonnedi has a high priestess Okomfo Panyin, and a chief priest Osofo. There are additionally numerous attendants, Priests, Abrafo, Akyeame and Okomfo (priests in training). The chief priest of Akonnedi, has sub-priests, one from each of the clans-brongs, of the town. Their official name is Nnadifo. The power, authority, and worshipping of Akonnedi, is vested in the High Priestess, Osofo and the council of elders. The High Priestess is the chief dancer; she receives her divining powers from Akonnedi, and other dieties when possessed. This shrine and its attending duties were inherited by Okomfo Akua Oparebea from her predecessors.

By Tradition, Africans have a firm belief in a Supreme and Almighty God. Onyankopong creator of Heaven and Earth, maker of the Sun and giver of the rain, is the only true one. Onyankopong, has numerous appellations including Ototurobonsu, Kwame Kwaw, Oboo Osu Boo Awia,

Otweaduampon, Odomankoma Nyankopon, and Birekyirihunadee. When pouring libation, the Supreme God is always recognized first. The traditional African does not worship the Supreme creator directly. He is worshipped through his lesser Abosum (dieties) his messengers.

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Okomfohemaa Akua Oparebea was born in 1900, at Anhumtem, in the neighborhood of Ankwansu, near Adawso. Both her father and mother were from distinguished royal families. Her father, a prosperous farmer, was the late Opanyin Kwame Akuffo Mensa. Her mother was the late Aba Oyedi of the royal families of Amansore and Akantsane, whose

Figure 1 House of Akonnedi Shrine

posts were Ankobea and Akwamu, respectively. From all accounts, the circumstances surrounding Nana Oparebeaâ&#x20AC;&#x2122;s birth and life are exceptional. Her mother, Aba Oyedi, was said to be eight years into her menopause, when she became aware that she was pregnant. She gave birth to a baby girl on a Wednesday. When Nana Oparebea was still a young girl, she was affected by a serious illness which compelled her parents to consult an oracle. It was there they were told that Akonnedi brought the girl into the world. They were instructed to perform certain rituals in keeping with the work for which she was destined. While Nana Oparebea was still an infant, her aunt, Okomfo Amma Anima, of Amansore, while in possession, professed that Nana Oparebea would one day be a high priestess of the Akonnedi shrine. When she was seven-years old, her parents, perhaps, hoping to circumvent this prophecy had her baptized at Adawso Presbyterian Church and enrolled in their missionary school. She attended the school until she reached Standard One

(now Class 4). A lingering illness prompted her parents to remove her from the school and send her to stay with relatives at Akwasi Nyarko, a village near Nsawam. Throughout each phase of her life, the prophecy of Okomfo Anima seemed to be materializing. Periodically, Nana Oparebea would be missing, her whereabouts unknown. She would suddenly appear without being able to say where she had been. A time came when she vanished altogether. When all attempts to trace her failed, members of the family consulted a priest at Ankwansu. After seven days of religious ceremonies, she reappeared. This time she spoke and said that she had been possessed and led away by Akonnedi. Still, her parents did nothing.

As a young woman, Nana Oparebea married Kwaku Anoma, a prosperous farmer in the family circle. Akua Oparebea engaged in trading, but strange occurrences attributed to the influence of Akonnedi, caused the marriage to fail. At this point she went to live with her mother at Anhumtem. There too, she would unaccountably fall into a comatose state for long periods of time. Once again religious consultants revealed that her behavior was due to the influence of Akonnedi. She again left her mother this time to live with her elder brother, Kofi Opare, at Dobro, near Nsawam. Her condition continued unabated, making it apparent that the only solution to her problem was to send her to the Akonnedi shrine.

Figure 2 Nana Oparebea with her mother Aba Oyedi

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Her senior priestess in training was Okomfo Amma Ansaa, who later became High Priestess at the Akonnedi shrine. They were both trained by Nana Nkoma, the daughter of Adwo Komfo, the then High Priestess. After qualification and graduation as a priestess, Okomfo Akua Opare, later became Okomfohemaa Oparebea began her practice at Dobro the place of her elder brother, Kofi Opare. After a period of three years she moved and settled at Nkumkrom, her fatherâ&#x20AC;&#x2122;s village on Aburi-Nsawam lorry road. Here she built a shrine for Akonnedi. Soon there was a tremendous demand for her services. People from far and near, from all walks of life, came to her shrine for consultations and healing. In addition to Akonnedi, she worked with other dieties, including Esi Ketewa, Asuo Gyebi, and Tigare. Her staff grew along with her shrine. She had drummers, attendants, Abrafo, Akyeame and priests in training. Her family of brothers, sisters and cousins supported her work, some of whom were Kofi Opare, Kwaku Opare, Kwasi Opare and her sister affectionately known as Aunti Sisi. Aunti Sisi was her closest personal attendant and confidant from her years in training as an Okomfo and throughout her entire life. At the Nkumkrom shrine, she trained hundreds of priests. Upon graduation, she posted them to other places where they worked in association with her shrine. On the passing away of Okomfo Amma Ansaa, the High Priest of Akonnedi shrine in 1957, Okomfohemaa Akua Oparebea was proclaimed the new High Priest the same year. It is related that she was summoned from her village post to the mother shrine at Larteh. Upon her arrival, the high priestess Amma Ansaa asked those around to leave Nana Oparebea alone with her. Her request met, Amma Ansaa told Nana

Figure 3 Nana Yaw Boateng, Dadiesoabahene of Kumasi

Oparebea that she was near the end of her days, and that she was handing Nana Akonnediâ&#x20AC;&#x2122;s torch over to her. Not long after that meeting Nana Ansa died, making way for Okomfo Akua Oparebea to ascend the stool. By custom, a sheep was slaughtered on her feet, and the cheif priest Osofo Agyekum installed her as high priest. After Osofo Agyekum deceased, Osofo Abradu succeeded him. Okomfohemaa Akua Oparebea continued in the practice and duties of the shrine. Women who attended her annual festivals to ask for childbirth, returned the following year with babies on their backs. Prominent priests and priestesses came from all over the country for counseling and to consult her. After settling at the Akonnedi shrine at Larteh, she built a house and named it Aburi, to portray her Aburi background. She married Nana Yaw Boateng, Dadiesoabahene of Kumasi About 1960, a high-ranking academician of repute suffered from a strange headache, which caused him to sneeze for weeks on end. Although he had consulted the best known medical practitioners in both Ghana and [14]

abroad, he was neither cured, nor relieved. On advice of a friend, he sought help at the Akonnedi shrine. Okomfofemaa Akua Oparebea diagnosed the disease and cured him using herbal treatment. The scholar was so impressed that he, at once, initiated research into herbal medicine. Osagyfo Dr. Kwame Nkrumah, President of the first Republic of Ghana, came to know of this research and requested the formation of a national body for official recognition, resulting in the formation of the Ghana Psychic and traditional Healing Association with regional branches throughout the country. Okomfo Akua oparebea was elected unanimously as first president of the association and was designated

Figure 4 Nana Oparebea receiving official documents for her post as Chairperson of the Ghana Psychic and Traditional Healers Association.

Okomfohemaa Akua Oparebea with full recognition of government in 1962. Okomfohemaa Akua Oparebea received a baton of honor and responsibility from her predecessor, to pass on to posterity. She has carried it well. She has been one of the most widely known priestesses of her time. She has carried the name of Akonnedi far and wide, nationally and internationally. Destined to do what she did, her job was well done. She transcended local boundaries. She was truly a citizen of the world.

CULTURAL INSIGHT By Patrick Gorham Lanfia Toure

The Kinson mask entity is notable for it's red, white and blue headdress known as, "Abampa”. The Kinson mask entity is associated with marriage and the blessings of matrimony. The bearer of the "Kinson" entity wears the "Kota”, the green cloth concealing the face and identity of it's wearer in conjunction with the straw rafia or long skirt dressing known as "Naye". During ritual displays of the Kinson, the Kinson entity is escorted by the

“Wourou- mou Mokopissa”. The Kinson's headdress is called, "Abamba". The Abampa symbolizes fishing by various Guinean bird species as they circles high overhead, identifying the presence of fish in the river. To ensure the safety of fishermen against dangers while fishing, the Baga conduct several steps of preparation. The day before any fishing is done, numerous sacred materials are gathered by various elders and fishing chiefs.

The Kinson (green Baga sacred mask entity)

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Dances performed by the Kinson mask entity during ritual displays commence with the "On Yema Pist". The On Yema Pist is the ceremonial blowing of the whistle of the Kinson entity to commence ritual dances. Kinson ritual dances include the "Oondi Won Daresi", "Oondi Won Rarensi" and others which are displayed during fishing ceremonies or public celebrations by the Baga. For more information please visit africawrites.com

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