Boli Annual Traditional Fishing Ritual (KOƆŊ NYEƐBU)

Koɔŋ Nyeɛbu is an annual traditional fishing ritual performs by the people of Boli. Boli is predominantly a farming community in the Wa Municipality of the Upper West Region, Ghana, with a population of about 7,000 inhabitants. The settlements of the community include the Teŋdaanba (Bagbuliyiri, Selee, Bantan), the Nabiihi (Konkonmuni, Naatuoyiri, Kalinkyee, Guleeyiri, Saabayiri), Limanhi, Tagrahi and Bisaala. The Koɔŋ Nyeɛbu is planned and organized by the Teŋdaanba.

The Boli people were one of the few early settlers within the enclave. So, it was very important to protect the territories (Land and water bodies) gained. To protect these streams, there was the need to dredge them yearly. The annual communal dredging and catching of the trapped fishes gave birth to what we now termed as Koɔŋ Nyeɛbu.

The gods of the Boli people is situated at the bank of one of the streams (Bookpong). These gods are believed to be the spiritual protector and mediator for the Boli people. So, the streams are dredged yearly to protect them and the ‘Water children’ (Crocodiles). That is why the powerful medicine of the Boli people is called Jinbile-kali , made from herbs, millet and the bile of a crocodile. (will talk about traditional medicine in separate write up).

Boli is known for its diverse culture. Natives of Boli are industrious, brave, sociable, free to speak their mind anywhere everywhere and always ready to defend a member anywhere.

The annual Koɔŋ Nyeɛbu is planned by the Teŋdaanba of the town as the time approaches. This ritual is done late in the dry season when the streams are dried to a level not dangerous to human lives. The streams that the ritual takes place are given unique names based on the historical antecedence at the time. These streams are Bookpong(Gods Stream), Joropena, Nyauhuu, Mungo-nga, Daarekolee, Kong –ogruu, Buraa, Kagee, Boobile. I will tell you how each stream got its name in a separate write up later.

On the eve of each Koɔŋ Nyeɛbu, Jindiehiba(fish collectors) meet at Bagbuliyiri (the ancestral home) after evening meal to select the stream to go in the following day. These Jindiehiba are carefully selected able men from the three (3) Teŋdaanba gates. Each  Teŋdaanba gate present two (2) permanent Jindiehiba and the composition is as follows: Bagbuliyiri-biihi( Bagbuliyiripuo and Kungpeliyiri), Bantan-biihi(Bantan sagni and Bantan jiihi) and Selee-biihi (Dumbunayiri and Seiyiri or Selemuni). These men serve as long as they are fit. Their duties are as follows:

They protect the water bodies all year round, monitor activities in and around the streams. Thieves and other illegal actions are dealt with by this task force.

They consult the gods to choose the stream for each fishing ritual (Koɔŋ Nyeɛbu).

They perform rituals to cleanse the stream before Koɔŋ Nyeɛbu can take place.

They police the operation, ensure peace and orderliness throughout.

They cease some big catfishes called Najima (king fishes) upon sight. These Najima (singular:Najiihuu)  are then shared among key household elders of the community.

Some streams such as Nyauhuu, Mungo-nga, Daarekolee and Kong–ogruu could be combined for one activity while others (Joropena, Buraa, Kagee and Boobile ) are done separately. With the exception of Bookpong, the ritual takes place in all the streams every year. As the spiritual hub of the gods of the Boli people, Bookpong is the only river that determines when Koɔŋ Nyeariba (fishers) enters “her” to fish. To permit fishing in Bookpong, she normally gives out signs such as sending a live crocodile to the community or other sacred omen to the elders of the town.

After the river/stream is chosen, messages are sent to the various households through their heads in that same night to enable the Koɔŋ nyeɛriba prepare adequately for the task. The Head of Bagbuliyiri(one of 3 tendaanba) is responsible for informing the Chief and the non three Tendaanba wards such as Naatuoyiri (Saabayiri, Guleeyiri, ), Konkonmuni (Bisaalayiri, Limanyiri) and Kalinchee.

In the morning of the Koɔŋ Nyeɛbo, meals are prepared for the Koɔŋ nyeɛriba before they embark on the journey to the rivers for the ritual. Also, fishing tools such as yol-ŋe, teeri including cutlasses are organized and conveyed to the centre.

By 10 am, every interested person is expected to be at the arena for the exercise. At the stream, the ritual take place at four different stages. These stages are Koɔŋ peehibo, Fɛŋ Laalibo, Koɔŋ Nyeɛbu(main) and Jin jau.

Before the Jindiehiba give the water to the militants (Koɔŋ nyeɛriba), pre fishing activity ought to take place to clean the river of danger and of dirt. Some pre fishing activities include Koɔŋ peehibo (cleansing) and Fɛŋ laalibo (grass clearing).

The Jindiehiba is mandated with the task of cleansing the water of danger through a spiritual process called Koɔŋ peehibo. This process makes harmful animals such as crocrodiles, vipers, etc powerless. After the spiritual sweep, those reptiles cannot harm the Koɔŋ nyeariba again and its forbidden to kill a crocodile found during the fishing ritual. They are either directed to their holes of habitat nearby or their spiritual home (Bookpong stream).

Immediately after the cleansing, Fɛŋ Laalibo is next. Fɛŋ laalibo is the process of clearing water lilies, grasses, stones, falling trees and other dirt found in the water.

 This is an intensive physical exercise which is mostly undertaken by strong men and women. Through this process, fishers catch a lot of fish trapped in the grass. Its also important to note that, this is the only stage cutlasses are allowed. The cutlasses are used to chop the bundled grass to enable easy clearing.

After the water is clean both spiritually and physically, the fishers gather at one point for a declaration to be made before they start the task. The declaration is made a Jindiaha from Bagbuliyiri, even if he was selected that day.

The declaration message always goes in the form of an announcement, prayer, a short history among others. A sample declaration goes like this:

“a yɛli ŋa, lesiri la ka te nimbra yɛli ka te la wa e. ngmin na maa tenge ku kpeehi, ŋmin na ku te nuoriyeŋ, a waaneŋ sa suŋ, a vɛŋ ka bondirihe pajie. Ngmin na vɛŋ ka nie jaa nu kpɛ. A Koɔŋ la bila te ku yeŋ”

(this is our tradition that our elders have asked us to perform. Maybe God give our ancestors, give us unity, and gives us good rain, bumper harvest, the water now is yours)

After the declaration, each individual draws his/her fishing tool and start fishing till she/he becomes tired and decide to go home. The actual Koɔŋ nyiebo apart from the Koɔŋ peehibo and Fɛŋ laalibo, is done in three stages. These stages are the Jaahibo stage, the Yieme stage, and the Jinjau stage.

At this stage, the Koɔŋ nyeɛriba madly rush to catch fish. All that is needed for an individual is to be fast, timing, watchful in order to catch fish. They do this by respecting the rules of the ritual. After some time, say 30 to 40 minutes, the fishers will relax and then resort to singing to boost their morale.

This is the stage most people want. The songs arouse the interest and morale of fishers and make them want to go a little notch further in the process. Normally, there is always a lead singer with the other fishers serving as back singers. All songs are purely crafted for the ritual and passed on from generation, but it takes the talent of the lead singer to twist, rhyme, relate and coordinate the words to entice the fishers. Some of the popular singers to have ever lived include but not limited to, Saanye, Abu Bolkau,  Abudi Topie, Langitua, Katung, Yienbogu selee, Chaasie naa Perise, Kabie,  Kombiri Mahama, Jaago, among others.

Some of the popular songs of the ritual fishing are Yaani yee yaani yee, maaŋ nyaŋ buŋ, e laara pogibɛu, etc.

The singing and fishing continue and fishers are permitted to leave as and when it pleases. This whole process takes about 30 to 40 minutes.  Its quiet revealing to note that its only Bookpong(gods stream) that fishers leave at the same time under the strict instruction from the Jindiehiba.

This is the last stage of the fishing and only those who are still strong stay back to perform this task. The ritual fishmen/women stand at vantage point in the water to catch struggling to survive fishes. Only the patient Koɔŋ nyeɛra can participate in this final phase. One thing is that always missing at this stage is singing. Also, about 15% of the ritual Koɔŋ nyeɛriba take part in this activity.

This activity last up to sunset. After sunset, nobody is permitted inside the water.

The fishing ritual is long standing traditional practice of the Boli people and is guided by rules and regulations. These rules when flouted have the tendency of invoking curses on the perpetrator. Some of the rules are as follows;

A Fisherman is not supposed to use any tool that can harm others during the fishing process. Equipment such as cutlass, knives etc are not permitted during the main fishing process because they can harm others. Only during Fɛŋ laalibo that cutlasses are allowed. During the rituals, fighting, stealing, and any other disgraceful act in whatever form is highly prohibited.

The fish collectors are tasked to move round monitoring proceedings to ensure the procession ends successfully. The fish collectors, aside ensuring orderliness, are also entrusted with the responsibility of collecting king fishes (Najima), a big cat fish meant for the Teŋdaanba elders and chief. The king fishes are collected at sight before you put it inside your bag.  If a fisherman is spotted by the Jindiehiba with a king fish before it enters the bag, he/her is asked to hand it over.  If the fisherman refused to hand it over willingly, it will be forcefully collected from him/her. Even if you run away from the arena, the Fish collectors will follow you to wherever you go and collect it from you.

As stated earlier, the king fishes are collected at sight before they are put in the bag. Once its inside the bag before the ‘shout’ (a call to stop) from a Jindiera, its yours. Also when a king fish of a fisherman is collected, the rest of his/her house members are exempted even if they catch thousands of king fishes afterwards.

Fishers are to wait for the announcement from the Jindiehiba before they can start the process. A person who flouts these rules may be visited by spiritual consequence.

The scent of fried, smoked fishes is expected in every household. They prepared special delicacies to mark the fishing expedition. Some people used the opportunity to offer prayers for the gone souls as it is believed that most of the dead resurrect to feel the aroma of fish once more.

The collected king fishes (catfishes) are presented to the head of the Tendanba(king), he will supervise the sharing of the fishes. Notably people the collected fishes are shared to include the head of the Teŋdaanba, Boli naa, the head of Bagbuliyiri, Selee, and Bantan, the aunties (big sisters) from the Teŋdaanba section who are married to other suburbs, other special persons found in the community. Also the Jindiehiba are given their due for the good work done.

Prepare to meet in Boli for this wonderful experience in the coming days. The Fishing Festival is coming.

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#WaAndTheWaala

Toppie Saatorpie

Hse No. Bo-Bo-107

0549633819