In this volume, the author presents a version of Africa's longest oral recitation of myth of origination, the black bagr myth found among the Dagara of Northern Ghana and Southern Burkina Faso, and discusses in detail its historical and literary significance for the society. Hence, the author first outlines the historical conditions possibly responsible for the coming into existence of both the mythical narratives and the rites of initiation that accompany the narration; and then presents the literary frame and structure in which the black bagr narrative is composed. The rest of the book is a unique bilingual (Dagara and English) presentation of the black bagr narration recorded and viewed live from within a secret rite of initiation. The narration itself, similar to all black bagr ritual narrative sessions, lasted up to three hours and was performed without interruption by one speaker. The narrative content shows to what extent the rites achieve the double purpose of teaching the initiates culture knowledge and giving them new individual identities that will equip them for different social positions in life.
In this volume, the author presents a version of Africa's longest oral recitation of myth of origination, the black bagr myth found among the Dagara of Northern Ghana and Southern Burkina Faso, and discusses in detail its historical and literary significance for the society. Hence, the author first outlines the historical conditions possibly responsible for the coming into existence of both the mythical narratives and the rites of initiation that accompany the narration; and then presents the literary frame and structure in which the black bagr narrative is composed. The rest of the book is a unique bilingual (Dagara and English) presentation of the black bagr narration recorded and viewed live from within a secret rite of initiation. The narration itself, similar to all black bagr ritual narrative sessions, lasted up to three hours and was performed without interruption by one speaker. The narrative content shows to what extent the rites achieve the double purpose of teaching the initiates culture knowledge and giving them new individual identities that will equip them for different social positions in life.
This anthropological study of hoe-farming in West Africa outlines the cultural meanings involved in working the land and rearing/raising society. Unlike other studies which usually focus on the kin-group as the basic social unit, this piece of work considers the house society or community as the most appropriate focus by which the Dagara people themselves tend to structure their society and to work out their social relationship including cultural practices of different kinds. With many ethnographic details, the study shows how much the house figure functions as a physical and social institution in Dagara mode of thinking and also in the imagination including the intellectual sphere as an important concept. Therefore, the author sees hoe-farming and the figure of the house as linked themes which have to be jointly studied. Considered as such, the study uses them to outline Dagara mode of thinking about themselves and what they do in terms of social relations.
An anthropological study of the health system of the Dagara people of northern Ghana and southern Burkina Faso, Of Life and Health develops a cultural and epistemological lexicon of Dagara life by examining its religious, ritual, and artistic expressions. Consisting of ethnographic descriptions and analyses of six Dagara cultic institutions, each of which deals with different aspects of sustaining and transmitting life, the volume gives a holistic account of the Dagara knowledge system.
This anthropological study of hoe-farming in West Africa outlines the cultural meanings involved in working the land and rearing/raising society. Unlike other studies which usually focus on the kin-group as the basic social unit, this piece of work considers the house society or community as the most appropriate focus by which the Dagara people themselves tend to structure their society and to work out their social relationship including cultural practices of different kinds. With many ethnographic details, the study shows how much the house figure functions as a physical and social institution in Dagara mode of thinking and also in the imagination including the intellectual sphere as an important concept. Therefore, the author sees hoe-farming and the figure of the house as linked themes which have to be jointly studied. Considered as such, the study uses them to outline Dagara mode of thinking about themselves and what they do in terms of social relations.
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