User:Quinnmac99/Frafra people

Lead
The FraFra people, located in Northeast Ghana, consists of four groups that share a similar culture, language, and overall background. These groups are known as the Gurensi, Tallensi, Nabdam and Kusasi.

Migration, Social Demands and Environmental Change amongst the Frafra of Northern Ghana and the Biali in Northern Benin

Migrating community forced to migrate because of “environmental deterioration” (375) high bride prices, changing family relations and customary practices

Name established with migration to southern Ghana to participate in the labore economy with British colonial recruitment army

Main languages spoken is Gurune or Frafra, Nankani, Booni, Tallensi, and Nabdam. (379)

Predominantly rural most people engage in agricultural related activities

Rainfall variability and floods caused environmental degradation that affects agriculture.

Plagued with high levels of poverty.

77,885 in 2000 to 84,545 in 2010

Rocky landscape covering about 40 percent of the surface. (380)

Practice patrilineal and extended family system, live on common compound and help each other in times of distress, social activities and farming.

Traditional religion practice by 53.6 percent of the population strengthens values of unity in people (ancestor worship, animism)(380)

Associates environmental and comatic change as well as other misfortunes to sociological explanations or supernatural forces. Moral transgressions blamed for floods and rains

Saawira (custodian of rain) Tindaamba (custodians of the land) (381)

Migration of Frafra to southern Ghana, Three major factors:

Frafra farmers from bongo resettle because of oncho fliy infestation, population pressure on land (not enough room to farm), soil fertility decline due to flooding effects (erosion and persistent cultivation). Bongo to southern Ghana

Travelling to the proverbial “bush” or “Kumasi” (southern Ghana) is considered prestigious and a rite of passage for youth (388).

Youth men migrate to show masculinity and prove maturity inability to travel and work to support the family is considered lazy in their society. Many young men migrate to seek more money for the high bride prices

Courtship is a long complex process constant visits by the suitor to house of the bride, gifts of guinea fowls, kola nuts, tobacco, and alcoholic drinks. Formally ask for daughters hand and state intentions three or more visits before father is satisfied payment of at least three cows (2 cows seven sheep)

Witness fowl exchanged, cock official consummates the marriage

Marriage feast or hand running must be fulfilled by husband

Encourage to marry early and continue reproduction until not possible anymore, large family sizes(390)

CHIEFS, COLONIAL POLICY AND POLITICS IN NORTHERN GHANA, 1897-1956

Most people in the area did not resist when British rule attempted to take over in 1911 finally subdued

Occupied area between the white and red volta rivers Nabrigos, tallensi, nankarassi

Form of greeting furra furra three or four times and clapping their hands, name origin (101)

(103) considered to be part of the acephalous group of people in northern ghana, lacked centralized authority  (socities without government)

Position of chiefs as “Sargent majors: worship of the Boar diety in the tong hills. Banned the diety in 1911 gold coast aarmy stormed the hills and people told not tosettle there didn’t listen (110)

Symbols of Conflict and Integration in Frafra Funeral

Two main ceremonies are funeral and agriculture

Religious significance to ancestors and the earth

Sowing and harvesting festivals

Significant variation within the ethnic group itself.

Death ritual is more across the board multiple social ramifications and ritual implications

Focused on uniting community. Celebration of death as well as a celebration of the survivors, revive ties with kin and exchange memories \body is interred and three day burial rite is held. Encouraged to bury the corpse on the day of the death but the “tendanna” custodian of the earth so that it will not be rotten and spoil the land. Washed dressed and prepared for burial carried around the house three times for a male and four times for a female (number three with men four for women.

Symbols of gender variation is an important component for frafra ritual

Grave reffered to as the room, resembles the shape of a decanter and domestic architecture represents the persons role in society even after they pass as well as the connection to the ancestors and the earth. Constructed like a traditional sleeping room man placed facing east woman west.

Deceased sons and daughters shave their head as a sign or mourning and ritual purification and take responsibility for mortuary rights 1-3 years after death person is in state of liminality until proper funeral is conducted wuure (funeral)

Length varies depending on age and status, male elder or senior female lasts seven days

Only preformed during dry season, major public event

Three dyas before for male four days for woman the eldest on informs the members of the compound that the ceremony will begin, midnight of the first night he shouts from the roof to wake the comoutn three for mother four for father everyone gathers and drummers begin playing men dressed in battle attire. Lasts til day break rest for a few hours

First full day called fagba  begisn mid morning. Clothing hung from his place in the compound saud to represesnt his role in the compound womens is displayed in her room mens outside

Lineage groups arrange and march in battle formation around the compound grand mimic war march (dee) by men women regulate the tempo by exciting them with cries or cooling them down with fans represents their role in maintaining sociocultural stability

Warlike ritual takes place

FRAFRA DRESS

Minimal emphasis on adorning the body

Work in the farms naked, after only a skin over the back women wear leaves. Bangles of ivory and copper and earthenware

Clothes are an extensions of the individual clothing of the deceased is special because they “have the dirt of the dead man upon them.

For women different types of leaves represent different status historically, not so much present day, bundles of long grass also used

“leather leaves black white and red long grass with leather adornments leather tails used in courtship. Still used for funerary ceremonies.

Men wear sheep goat cow antelope skins. One over the back, kept in place but the for and hind leg being sewn together. Another skin around the waist, 20th century replace with a triangular piece of cloth.

Use of skins by men represent the herding and hunting prowess and women’s reflect their relationship with the crops and vegetation. (37)

Skins associated with leadership, historically worn in northern Ghana Tendanas “custodians of the earth. Wear skins and black twined cap as emblems of their office. Tendanna is the traditional political and religious leader of the Frafra.. (37-8).

Proper dress important for the tendana elders meet discuss candidates and decide on one, grab and stripped and new skin put around him new hat.

Talensi planting festival, gologo, skins worn during the prep of the fields traditional clothing is worn

Wear skin to please the gods, displays their relationship with the ear and the ability to manipulate the earths products.

Skin not cloth must be worn for sacrifices.

Dependence on and moral responsibility to the ancestors

Today cotton cloth is worn by both sexes commonly women wear blouses ankle length untailored wraparound skirt and head tie. Younger women or those influenced more by the modern world.

Textiles are wax prints (machine-made batiks) medium light blue and yellows and blues are preferred colors (38)

Designs are named and refer to important people events or concepts

Men now wear commercially produced slacks or shorts and cotton smocks, woven by non fradfra men ona horizontal loom frafra do not weave

Danseka is a sleeveless smock and most popularly worn. bought in the market. Ones of importance are comissied from a good tailor.

Bana’a relative success and well being

Jampa high status and minor chiefs longer sleeves.

Kpartikoto full sleeves chiefs wear only most important

Cloth itself becomes important after somebody important wears it. Phsyical contact makes it gain psychological and symbolic significance. (39)

Traditional hats are few associated with privilege and achievement. Most respected is black cap made of twined bast fiber only tendana wears or diviner bakolidana.

When chief doms began the red fez became the emblem of the main chief. Cloth caos enhanced by leather or metal amulets. Semicircular calabash helmet by hunters and warriors decorated with coweire shells animal hair and feather achieved success

Two helmes for funerals, nugo the basketry cap sheep hair plum and nugo illa basketry cap with bushcow horns

Basketry hats no longer hold the same importance and many people wear caps now with no meaning

19th century frafra important center for jewelry production ivory bone and stone bangles rep status and wealth cas brass banfles mean power or protective nature. Ivory bands given to women by their fathers when they reach marriable age reflects the prestige and success of fathrs household

Scarificationo n two paets of the body. Torso and face. Scar son chest stomach and back associate with female embellishment. Result of minimal clothing worn in traditional days (40)

Facial scarification is a common charachteristic bc of a concern for individual embellishment each is different even among the same family

Done between four and six years old performed by a specialist called the yagenwata man or woman. Depends on the preference of the father and advice from diviner take into account shape and character od the face

Four common elements one or two deeply cut diagonal lines oon one or both cheeks an  overall pattern of slightly curved unbroen lines, motif between the eye and ear organization of lines into geometric shapes

Four basic patterns dovisi dua bone and bene dovisi overall scarification broken by a leaf motif between the eye and ear dua horizontal arrangement of triangular motifs bone is unbroken overall pattern popular in bongo bene single or double diagonal line on both or one cheeks

Outlawed officially but still continues bene is most popular currently

Tattoos of insects or birds on the arm  have become popular among youth beleieved to enhance and embellish the body and promote individuality (42)

Earth, Vessels, and Harmony among the Gurensi

a, the Earth is a beneficent de- ity, a mystical force distinct from its phys- ical manifestation as soil.1 Along with the ancestors, the Earth is a critical reg- ulating force that keeps the religious and social system in balance. Without its productive and protective energy, soci- ety could not survive

change in Ghana during the past thirty years, over ninety percent of the Gurensi are still en- gaged in agriculture. The dry season, when there is little agricultural work to be done, is a time of considerable craft activity

ost industrious and varied in this regard. About forty percent of the adult population is involved in the manufacture or sale of baskets, bags, fans, smocks, leather products, pots, or carved calabashes

does not translate into greater in- come: pots are almost entirely sold lo- cally and, unlike baskets or fans, are not major export item

ajor export items. Pottery spans three realms of activity: domestic, ritual, and commercial. The Gurensi produce eleven major types of domestic pottery containers (Fig. 1). Each one has its own configuration, name, and function. These range from large vessels

GURENSI WALL PAINTING

Like many other African peoples, the Gurensi do not have a word that translates as "art." However, they do recognize a com- cept, bambolse, that means "embellished," "decorated" or "made more attractive the term is almost exclusively restricted to wall decoration

n. In addition, bambolse can refer to any design or motif that has no specific name, which usually occurs with idiosyncratic or newly created desi

To criticize or to engage in formal analysis is considered a form of anti-social and disruptive behavior (36)

In order to evaluate and understand the nature of Gurensi decorative arts, it is necessary to examine three of its important manifestations: wall, pottery and facial decoration

Lead
The FraFra people, located in Northeast Ghana, consists of four groups that share a similar culture, language, and overall background. These groups are known as the Gurensi, Tallensi, Nabdam and Kusasi. "Frafra" is often used as a blanket term for these groups because of their shared similarities but they are distinguishable groups that vary linguistically as well as in other key areas. The region is mostly rural and a majority of people participate in agriculture.

The origin of the Frafra name comes from a greeting that is common among their people. The greeting is characterized by the shouting of the phrase "furra furra" three to four times while simultaneously clapping their hands.

Language and Demographics
There are a few languages that are spoken among the Frafra people. This includes Gurune, also known as Frafra, Nankani, Booni, Tallensi, and Nabdam.

Rituals
There are two main rituals practiced by the Frafra people. One is centered around agriculture and the other is funerals. Frafra funerals are an extravagant affair and last for multiple days. The main focus of the ritual is to unite the community and it is conducted more like a celebration than a solemn affair. The body is buried on the same day of the death and is washed and dressed beforehand because they believe it will spoil the land otherwise. The tendanna is in charge of burying the deceased and the body is carried around the house three times for a male and four for a female before being placed in its resting place. The grave is referred to as the "room" and is a similar in shape to domestic objects such a decanter or the shape of a typical room. This is meant to emphasize the deceased's role in society as well as to connect the world of the dead to the world of the living. Men are buried facing east while females are traditionally faced west. To show solidarity as well as an indication of the their mourning, the children of the deceased shave their heads. The (particularly the eldest son) are in charge of organizing the mortuary rites that can take place anywhere from one to three years after a person has died. During this time, the dead are considered to be in a state of limbo and are neither alive or moved on until a proper wuure (funeral) takes place. The ritual can only take place during the dry season and the length differs depending on the status of the deceased. For a male leader or senior female, the funeral could last a whole week. Three days before the ceremony (four for a female), the oldest son announces that it will be starting, as it it is an important public event. The ritual begins with shouting as the oldest son yells out to the compound at midnight on the first day, again using increments of thee for a male and four for a female. At this point, the drums begin and the men parade through the compound dressed in full battle regalia. This lasts until the sun comes up at which point there is a short break.

The first full day is called fagba. The deceased's clothing is hung up around the compound and as used as another way to define their role within society. A mans clothing is typically displayed outside of the compound while a woman's remains indoors. The clothing of the dead is signifcant because they have "...the dirt of the dead man upon them."

Clothing
Besides scarification, the Frafra don't have many examples of embellishing the body. Historically, they work in the fields naked, if not for the occasional skin worn over the back of a man or leaves to cover the women. Skins were meant to connect to a males ability to hunt while leaves represent the women's relationship with the crops. Traditionally, leaves were chosen purposefully and used as a status marker. Individuality is an important concept to the Frafra, so what they wear plays a major role. The Frafra view clothing as an extension of a person and what they represent. They also beleive that clothing can gain significance after being worn by someone important.

Animal skins play an important role in the wardrobe of male Frafra members. They are worn slung over the back, secured by sewing together the front and hind legs as well as wrapped around the waist. The skins were historically worn by a tendanna , otherwise known as the custodians of the earth, who assumed the role of religious and political leader in traditional Frafra practice. They wore animal skins as well as a black twine cap to signify their roles. When a new tendanna is appointed, he is stripped of the clothes he is wearing and given all new articles.

Skins are believed to please the gods, as it shows the peoples relationship to the earth as well as humans ability to assert power over its resources. They are worn during specific rituals such as the Talensi planting festival and are required to be worn during any sacrifice.

Present day, cotton cloth is worn by a majority of the population, both male and female. Women wear blouses with long wrap skirts and their hair tied up in a scarf while men wear pants or shorts with a cotton smock. There are four types of smocks. The most popular type of smock is called danseka and can be found commonly in most markets but also be commissioned specially. The next is Bana'a which is worn as a signifier for success. Jampa represents high status and is worn by a lower tier chief. Kpartikoto is the highest and is only worn by the most important chief. Chiefs also wear what is called the red fez and it is a signifier of his status and role. Hunters and warriors wear a calabash helmet adorned with cowrie shells, animal hair, and feathers and is meant to show off their achievements. They are referred to as the nugo and nugo illa, and are a type of basketry cap one with a sheep hair plume, the other with bush cow horns.

In the 19th century, the Frafra were a major hub for the production of jewelry. Bangles of ivory and bone were popular among women and were another indicator of status. The highest status bangles were brass casted and signified the wearers power to protect. Ivory bands are used during courtships as a token from a father to his daughter as an outward display of the success of his household as well as the availability of his daughter.

Migration
In precolonial times, the Frafra were considered to be acephalous, which means that there was no centralized authority and groups were mostly organized through lineage rather than political allegiance. Once colonialism became present in Northern Ghana, some mandates required governing through chiefs.

In recent years, other factors have contributed to the movement of these people. A major factor is population increase. It was recorded that in the area that they occupy, a population increase can be seen from 77,885 people tin 2000 to 84,545 in 2010. Acessive rainfall and flooding, have caused deteriorating landscapes, there is no longer enough viable land not only to farm but to live on. Also, about forty percent of the ground is covered in rocky landscape, making much of the area unsuitable for peoples needs in the first place. This has caused many people to migrate in order to find land that is suitable for farming. Another reason for outward mobility is high bridal prices. If I man cannot afford the dowry for his bride, many are forced to look for work elsewhere in order to obtain what they need. Some men even migrate as a show of masculinity and ability or to prove they have reached a mature age. For some youth, traveling to the "bush" grants you respect and is considered to be a rite of passage which is also another reason for migration. Other unforeseen factors can also take a role such as farmers settled in the Bongo region forced to relocate due to an infestation of Oncho flies.

Religion
The belief in a supreme creator is central to Frafra beliefs. A shrine to this god occupies the center of every village. Each extended family maintains its own house, in which magical lineage objects are kept. The objects allow the family to maintain contact with the vital forces of nature. These objects are inherited by descendants and are the communal property of the lineage. They provide protection and social cohesion among all members of the family.

The FraFra believe in the earth as a deity, with spiritual influences that transcend it's physical form. They identify the Earth as well as their ancestors as balancing forces among their communities. Rituals are preformed by a leader known as the tendaana, considered to be the "custodian of the earth".

Art
The most recognized of the Frafra art forms are cast brass jewelry and decorated architecture. In addition, anthropomorphic figures sculpted from clay and wood and various personal objects, ranging from jewelry to wooden stools, are created to honor the spirits.

A body of Frafra literature is emerging. A. Pamzoya first wrote a novel on Frafra culture called Souvenir for Death. Intellectual Agaysika Agambila gathered a collection of Frafra folktales under the title Solma: Tales from Northern Ghana. This was followed by Journey, a novel set in the Frafra area.

Frafra peoples have a special, joking relationship with the Dagaare people of northwestern Ghana, which has its roots in an asserted common ancestry.

 Brass Casting 

 Scarification 

The torso and the face are the two main body parts used for scarification. Scarification comes in many different forms, patterns, and locations depending on the person. For example, women typically have scats on their chest stomach and back. This practice is believed to be a result of the minimal clothing worn in traditional Frafra settlements and the desire for individuality. This is also the reason facial scarification is so popular because it is the most visible place and differs depending on factors like shape and character. Even families have individualized markings from one another.

The process is normally started between the ages of four and six and done by the yagenwata who is considered to have extensive experience and can be a man or a woman. Despite individuality, their are four common themes that appear: one or two deeply cut diagonal lines on one or both cheeks, continuous curved lines, patterns between the eyes and ears and the presence of geometric shapes. There are also four reoccurring patterns named dovisi, dua, bone, and bene. Dovisi is scarring all over with a leaf pattern between the eye and ear, dua looks like horizontal triangles, bone is overall scarification, and bene, which is the most popular, is one or two lines on one or both cheeks. Despite being outlawed, the practice still continues to this day. Tattoos have also become popular more recently, especially with young adults.

 Pottery 

Pottery is very important to the FraFra as potters are considered to have a particular connection to the earth. It is considered to be a practice for woman and they are the only ones who participate. Pottery is mainly used for domestic and ritualistic purposes, but a small portion of it is produced for commercial use with the intent to be sold.

There are four major motifs for pottery made among the Gurensi people. The first common decoration is the yie, which is a curved line meant to resemble the first phase of the moon, and thus symbolically the beginning of something. It is also said to have associations with kura, which is a word that refers to the grass "ropes" used to secure the rafters in homes. The second motif is called zanlenga, which are nets used to store calabash bowls. It is thought to be a symbol of marriage and is used for women's burial rites. The third motif is wanzageze, or a broken shard of calabash, and is meant to represent women's role as a wife as well as a mother. The shard sends a message saying that although it is no longer whole and has served its intended purpose, it still remains and can be seen as a sign of continuation. The fourth and final motif are tana, which are pieced together strips of cloth used for the construction of mens smocks. This motif stands in opposition to the wanganeze motif, representing the beginning of a journey. Men's smocks are also considered to be a marker of status and can symbolize security, good fortune, and stand as a marker of ones achievements.

Political System
Frafra societies were mainly without social or political stratification until colonialism made itself present. All important decisions were made by a council of elders consisting of the oldest members of each lineage.

There are three main structures that exist among the Fra Fra people to help facilitate social hierarchy. One of these authorities are chiefs, another is familial inheritance, and a third involves religion. There are also three subgroups within the Fra Fra people including the Gurensi, Tallensi, and the Nabdam.

Chiefs can be compared to a "sergeant-major". The British used them as liaisons in order to send more workers to an area or organize the transportation of goods. Although under the hand of colonialism, traditional practices were normally allowed to ensue.

Religious leaders hold some political authority, determining the agricultural cycle and parceling out land for cultivation.

Geography
Bolgatanga is the commercial center of the Frafra area. Other important villages and towns include Bongo, Zuarungu, Zoko, and Pwalugu. Tongo is the principal town of the Talensi people, who are ethnically distinct from the Frafra, but most of whom are bilingual in the Frafra language.

The Frafra are located between the white and red Volta Rivers.

The region in which the FraFra inhibit is measured in at about 500-700 feet above sea level. Large hills, consisting mostly of granite, are dispersed throughout the area two of which can be identified as the Tongo Hills and the Central Range Hills. In relation to climate, there are two main categorizations: tropical continental and interior savanna. Both a rainy and dry season are experienced here from May to October and November to March respectively with the mean annual rainfall coming in at around 40 to 50 inches. Due to the existence of both season, there is a large rain of humidity readings, the highest being around 90 percent in the rainy season, and the low at around 20 percent in the dry. Monthly temperature means also vary greatly with the highest in March at 970 degrees Fahrenheit and the lowest being 810 degrees Fahrenheit in August. Vegetation consists of wooded savanna with trees being low to the ground, including shea trees and bury, and grass growing fairly tall.

Marriage
Courtship is a fairly formal process among the Frafra and can last extensive periods of time. It is characterized by frequent visits to the home of the prospective bride as well as the presentation of various gifts. Common things that are given include guinea fowls, kola nuts, tobacco, and alcoholic drinks. The man must also directly ask the father for his daughters hand in marriage and clearly state what his intentions are. There is also a dowry that is expected to be paid, normally in livestock. Acceptable payments usually consist of 3 cows or a combination of 2 cows and seven sheep. Women are expected to marry early and reproduce as much as possible. This makes family sizes typically large.

Various Terminology
Darm duko = millet beer brewing container

Pito = millet beer

Yaure = water storage

Dugla = oil

Kutariga = soup

Laar = bowl for food or specifically womans eating bowl broken at her funeral to signify her departure from the family. It is broken but not destroyed with the shreds preserved, linking her and her family to the earth. It is then sometimes ground down to make grog and renewed. This is known to represent the life cycle

Kalenga = funerary pot