THE DAGBONS (DAGOMBA, NANUMBA & MAMPRUSI)

 This group of people started with Tohaʒie. Tohaʒie was a nomad who migrated from somewhere in the east of Lake Chad to settle around Zamfari in Nigeria. He settled at a place called Daguomba according to Yahaya Ridwan in Tamale. From Daguomba, he departed to Ancient Mali. Tohaʒie was a hunter and he was also good at archery. In Ancient Mali, he assisted in fighting several wars for the Malian emperor as he settled at a place known to be a droughty area with less rainfall.

It is continued that Tohaʒie killed a bush cow or buffalo believed to be guarding a particular river in Mali which was the only source of drinking water for the community. The community could not get access to drink from it as the bush cow guarding the river was said to be an evil spirit. It was Tohaʒie’s bravery which led him to go to kill that cow which earned him the title, Tohaʒie meaning (Tɔha – “hunter” and ʒie – “red”).

It is good to note that the Akans also migrated from Ancient Mali and in my opinion, this could account for why Dagbon and Akan have shared antic vocabulary.

It happened that Tohazie led most of the wars of the Ancient Malians that he was rewarded with a princess for a wife. It is continued that she was crippled hence the Dagbanli proverb “Nwun bori o paɤawabiga nwun’ tuɤiri o” meaning “the one who loves his cripple will marry (carry) her.” Paɤawabiga also spelt Pagawabiga means “a crippled lady” in the Dagbon language. She gave birth to a son called Kpognambo, who grew up and exhibited bravery like his father. He was also a very brave warrior. Tohaʒie died and his son led his family to migrate west from the Ancient Mali Empire to a place called Biun which according to my source, Yahaya Ridwan, was also called Fadan-Grumah where he was made king due to his bravery. Oral Dagbon traditions also stated that Kpognambo defeated the king of Fadan Grumah (somewhere Burkina Faso) which made him install himself as king.

Kpognambo married two women; Sihisabiga, who was the daughter of the Traditional Priest of Biun and Suhuyini. Suhuyini gave birth to Gbewa while Sihisabiga gave birth to Malgimsim, Nyelgii, and Namzisheli. He died and this generated constant fights among his children about who should rule. The constant fight caused Gbewa to gather his followers to migrate southwards. Gbewa led them to Pusiga (Kusasi land) where they settled. At Pusiga, Kusasi land, there is a shrine that is dedicated to Naa Gbewa even till date and it is a tourist site.

Gbewa named the place Dagbon and he was installed as their king and he gained the title “Naa” which is why he is still known as Naa-Gbewa. From there the Dagbons began to conquer communities and to establish kingdoms. For now, we would refer to Gbewa’s Dagbon as Great-Dagbon which is present day Kusasi land (Upper East Region), the Naa-Gbewa chieftainship was known as the Nam.

Namzisheli, one of the sons of Kpognambo migrated from Great Dagbon and founded the Gurunsi kingdom. As the Gurunsi separated, their language slowly diverged from the original language and gradually became a language on its own. The Gurunsi speak the Gurune (Frafra) language likewise Nyelgii who founded the Nabdam kingdom all in the Upper East Region.

Na-Gbewa was succeeded by Zirile. One of Zirile’s children had to inherit his father but there were misunderstandings among Zirile’s three children. That misunderstanding caused the three children to be divided. They separated and moved from Dagbon and went to settle at different places just to have their own kingdoms and to avoid each other. The people were divided among themselves with each taking the side of one of the children of Zirile. His children were called Tohugu, Sitobu and Mamtambo but then, Naa-Gbewa had a daughter called Yentuagri who married a Gurma and together they established the Kingdom of Mossi.

Mossi is also a Mole-Dagbon language spoken in Burkina Faso and it is very much related to the other Mole-Dagbon languages. There are Mossi settlements in Tamale and in Kusasi till date but they are not indigenes.

The Gurunsis and Nabdams form the Gurunsi ethnic group or language families and they are closely related to the Mole-Dagbons who are direct descendants of Naa-Gbewa.

 

 

MAMPRUSI:

Tohugu was the first son of Naa Gbewa. Mamprugu history has it that he was supposed to be enskinned as Chief of Dagbon but then, his brothers were against that so he travelled with his subjects and founded the Mamprusi kingdom at Gambaga. Oral sources continued that the brothers wanted Tohugu to die but then, he realised it which was one of the main reasons why Tohugu left his brothers. The name Mamprusi came from the Dagbon language “ŋmaa purigi” meaning “broken calabash.” Gradually Ŋmaapurigi became Mamprugu.

With time his brother Sitobu who is the grandfather of the Dagombas, came down to him but then, Tohugu and his subjects pushed Sitobu and his followers to an area across the white Volta where he could establish his settlement in the Yoo forest. This accounted for the reason why the Mamprusi refer to the Dagombas as Yooba till date. The Yooba called their home Diare.

Mamprusi history continues that Mamtambo also followed and he got to Gambaga as well and he paid homage to the chief but then he was not ready to welcome him so he directed him to Diare where Sitobu and the Yooba were. He got to Diare and it was advised that he establish his kingdom further so the chief lifted up his hand and pointed out the place for him to go. The action of the chief generated the name “Naa num ba” meaning the “chief’s hand.”

The people of Mamprugu are called Mamprusi and they speak Mampruli. Mampruli is a bit divergent from Dagbanli and it is very difficult for Dagbanli speakers but then, Mampruli speakers find Dagbanli rather easier to understand. Tohugu became the first king of Mamprugu and had the title “Naam Yiri.” Naam Yiri simply means “the embodiment of royalty” and this has with time being shortened to Nayiri. The other sub chiefs of Mamprugu were known as Na.

A pact was made such that despite their differences, they would consult each other in times of trouble and an evidence of this was when the Dagombas where in war with the Gonjas over “land ownership” leading to the death of Naa Darizegu. The Gonjas won and the capital of the Yooba was moved from Yani-Dabari (Diare) to Yendi. Naa Luru succeeded the throne and with the help of the Nayiri of Mamprugu defeated the Gonjas.

The totem of the Mamprusi is the Elephant. It is believed that the Elephant is herbivorous thus, it would not eat any other animal in the forest rather protect the weak from the strong.

 

NANUMBA:

Mantambo, who was the last son, also moved to settle at present day Nanumba land. Dagombas have Yendi as their traditional capital and Nanumbas have Bimbilla as their traditional capital. The Nanumbas speak Nanumli. The totem of the Nanumba is the Leopard. Well, the Dagbon history stated clear that the Nanumba comes from “Naa num ba” meaning “the chief’s hand or finger” but then, when we pay close attention to the demographics of the Nanumba land as well as its ethnicity, they have intermarried the Guans of Nawuri.

This is to say that so many Nanumbas are bilingual Nawuri and Nanumli speakers and vice-versa. There are many Nanum settlements with Nawuris settled there just as there are Nawuri settlements with Nanumbas. This relationship among the Nawuris and the Nanumbas binds them together as one people. So then, with this fact established, Dr. Mbowura Cletus and few other Nawuris confirmed that the name Nanumba comes from the Nawuri language meaning “Na nu mba” meaning “go! Listen then, come and inform me.”

This was because there was no media to facilate faster communication like the present times hence, delegated Nawuris who acted as messengers would go to chiefs and notable Nanumbas to take information and bring it to the Nawuri leaders. Thus, they would usually send them most at times with this simple message, “Na nu mba,” which has thus, come to stay as Nanumba.

 

DAGOMBA:

Sitobu founded the Dagbon or Dagomba kingdom after moving from Dagbon in Pusiga. He came to Gambaga. From Gambaga, he moved further south to Namburugu, a place near Karaga, where he established the modern Dagbon state. Presently, Dagomba land is still known as Dagbon with Dagombas called Dagbamba (plural) and Dagbana (singular). He moved his people southwards with their horses and conquered many lands typically Gonja territories and settled with his subjects according to Daniel Danaa. He had the title Naa just like his father. He gave birth and one of his children, Naa-Nyagse conquered more territories to the west and east of Dagbon and he appointed rulers over them and they include Diare, Depale, Sena, Dalon, Tibun, Lunbuna, Vogu, Gbulun, Kumbungu, Disega, Piugu, Zugu, Kunkon, Zakole, Nane, Karaga and Zabzugu.

Furthermore, one Dagbon chief Naa-Gariba in the time of Osei Tutu I witnessed divisions in ranks of Dagbon chiefs. Thus one Kpatin Lana Ziblim who was the son of Na Andani I called on King Osei Tutu to invite Yaa Na Gariba. All the chiefs of Western Dagbon were in support of Kpatin Lana’s decision due to the Dagbon-Akan collaboration they had back then and Naa-Gariba was invited to Kumasi. On their way to Kumasi with Na Gariba, a group led by Nasalan Ziblim appealed for the return of Na Gariba in exchange of slaves, cattle, sheep and some clothes to be sent to the Asantehene yearly. The payment continued for some time but then it did not last.

This may account for the reason why there are so many Akan borrowings in Dagbanli. Indeed, Akans and Dagombas share antic vocabularies but then, they also share very modern vocabularies in their languages as well. This also accounts for the Ashanti community called Bantama which is actually Dagbanli to say “M ba ti ma” meaning “my father gave it to me.” “Mbatima” has been corrupted by the Ashantis to Bantama as elaborated. Also in Dagbon, there are the Kambonsili who are descendants of the Ancient Akan army in Dagbon who till date have Akan names but then no longer speak the Twi language but Dagbanli.

According to an article on Dagbon.net which my sources of information referred me to, the Dagbon capital was moved from Pusiga to Yani Dabari and in about 1700AD. The capital was relocated to Yani (later Yendi). Later, a Muslim community emerged at Yendi. A group of Mande origin led by Sabali-Yarla, and some Hausa Muslims led by Kamshe Naa, propagated Islam in the kingdom of Dagbon by becoming the Yaa Naa’s Mallams who led him in prayers. Titles were given to the various Muslim clerics by the Yaa Naa’s palace such as the Walgu Naa, the Nayil Liman and the Yidan Kambala.

The Dagbons engaged in trade activities with the Dyula (Senufo) and later with the Hausa making Dagbon a trade hub in West Africa. Because of its closeness in culture with the Mossi, Malians and Hausas in Nigeria, Dagbon became a major trading partner in salt, kola nuts and slaves.

Dagbon came under German control for some time before the British came into the scene. The kingdom was split into German and British territories but then the Germans were defeated. The Dagombas had constant fights with the Germans leading to the defeat of the Germans. Dagbon later came under British Control. Oral history preserves the wars fought by the Dagbons against the Germans in the Ajibodali.

Later, after the whites took control over the Northern Region, the capital Yendi was moved to Tamale hence Yendi is still recognized by Dagbons as their traditional capital. Some Dagombas migrated further north to Upper West to establish the Dagaaba kingdom. Dagbon was once an independent state before it became part of the British colony. The Dagombas refer to the people of Yendi as Naya meaning those far away. Naya simply means the the chief’s area and the people of Yendi speak the Nayali. Nayali is a dialect of Dagbanli. The totem of the Dagombas is the lion. Tamale, the Dagomba capital, gets its name from Tama Yili which means “home of Tama.” Tama is a small local fruit.

 

ROYAL GATES OF DAGBON:

In Tamale, as I made enquiries about Dagomba history, I was told about the variation in history as per the Royal Gates. I did not get the term “gates” so upon further enquiries; I was referred to an article on “Dagbon net” which led to further comprehension. Previously, the Yaa-Naa’s children were allowed to contend in brutal fights and whoever emerged the winner is enskinned thus, this basically created division among brothers and the gates would stand in for people who share in similar political support. Furthermore, Abudu and Andani were brothers of the same father but they had different mothers.

Abudu would be the eldest as his mom gave birth to him before Andani was born by his mother. They were both eligible for the paramouncy of Dagbon. Abudu ascended to the throne as the eldest son before Andani took over later after his brother’s death.

Now due to Dagbani custom, both Abudu and Andani’s children could rise to paramouncy of the Dagbon state so they are not clans but then “two separate gates” of the Royal family would be the appropriate description for this situation.

 

MODERN DAGBON:

Today, the Gbewa Palace is located at Yendi. The kingdom is divided into territories known as the ‘Nam’ Gates which are reserved for the sons of the former Yaa Naa. They are Karaga, Savelugu and Mion. The Nani or kings for Karaga, Mion and Savelugu in Dagbon culture can contest to be Yaa-Naa of Dagbon at Yendi. But then, although the three Dagbon territories continue to exist, to be Yaa-Naa, it has been relegated to the two main Dagbon gates, Abudu and Andani.

Mohammed Abdul Awal from Kumbuyili also continued that several chiefs have been enskinned at Dagbon but then the 27^th of March, 2002, Dagbons and Ghana at large witnessed the unspoken off. The then chief, Yaa-Naa Andani Yakubu was killed. Naturally, when a Yaa-Naa from one gate dies, the other gate takes over but then Yaa-Naa Andani Yakubu did not die naturally. He was murdered. So the confusion rested on who the murderer was and how to crown the next Yaa-Naa.

 

The Yaa-Naa was not only murdered but then he was chopped into pieces and his parts were spread. So the council of elders insisted that before any Yaa-Naa could be enskinned, the body parts must all be found. The confusion led to a long dispute and then conflict spanning from 2002-2018 after his Excellency President Addo Dankwah-Akufo Addo formed a commission of eminent chiefs to mediate so to help bring peace to Dagbon. The commission chaired by Otumfuo Osei Tutu II, Nayiri Naa Bohogu Abdulai Mahami Sheriga and Yagbonwura Tuntumba Boresa Sulemana Jakpa I were tasked to mediate with the two standing gates to find a lasting solution to the dispute between the Royal Gates.

 

It is good to note that the death of the Yaa-Naa was during the reign of President John Agyekum-Kuffuor and he tried to bring a solution to the matter. His Former Excellency established a delegation to look into the matter and His Excellency the late John-Evans Atta Mills and President John Dramani-Mahama all in their very best tried to solve the matter in their reign but then, it was during the reign of President Nana Addo-Dankwah Akufo-Addo that the mediation was successful and peace was finally restored to Dagbon.

 

Early December 2018, the Eminent Chiefs led by Otumfuor presented their report to His Excellency Nana Addo-Dankwah Akuffo-Addo announcing that Dagbon is on its way to having peace and that the funerals would be held. The Abudus and Andanis held their funerals in December 2018 and in January 2019 respectively with the Andanis holding their final funeral rites from the 11^th of January- 18^th January, 2019.

 

MINOR GROUPS:

The Safalba and Hanga people are also members of the Mole-Dagbon group who are geographically located in the Savannah Region just like the Kamara. They are all descendants of Dagbon ancestors with the exception of Kamara who have a mixed Dagbon and Arabic ethnicity. Safalba and Hanga are closely related languages not forgetting they are spoken within Gurma territory so they have lots of Gurma borrowings as well as from the Guan language, Gonja.

 

The Safalba and Hanga conserve much of the Dagbon numerical system and pronoun system which points out their origin except their non-core vocabulary are of Gurma origin. They are spoken within the Bole-Bamboi areas of the Savannah Region.

 

Oral history points out that they may have moved from the Dagaaba territory to pass through the Ivory Coast and then ending up in Ghana but then the Dagaabas also moved from Great Dagbon to establish their settlements.

 

COMMON COURTESY IN THE DAGBANLI & MAMPRULI

BACHI-DAGBANLI	LABISIBU	WORD	RESPONSE
Dibe wula/Abe wula?	Alaafie/Di so!	How is it?	I am fine/it is fine!
Dasiba!	Naa!	Good morning!	Good morning!
Antire!	Naa!	Good afternoon!	Good afternoon!
Aniwula!	Naa!	Good evening!	Good evening!
Agbihira?	Guɔm be ni!	Did you sleep well?	Of course!
Mbo/Akpaŋ amaŋa!		Well done!
N pai a/N poi a!	Tɔɔ!	Thank you!	Very well!
Dimisuru!		I beg you!
Amaraba!	Ngomina!	Welcome!	Thank you!

Credit: Yidana G. Paul, Bsc.IT UG 2013-2017

 

YƐLI-MAMPRULI	SAKAMA-MAMPRULI	WORD	RESPONSE
Dinye wula?	Nnaa/Disɔa!	How are you?	I am fine!
Dibe wula?	Nsɔa/Disɔa!	How is it?	I am fine/it is fine!
Dasuba!	Nnaa!	Good morning!	Good morning!
Niwutanga!	Nnaa!	Good afternoon!	Good afternoon!
Zaanyuri!	Nnaa!	Good evening!	Good evening!
Etuuma!		Well done!
Npusira!	Puuhu ka!	Thank you!	Do not mention!
Nbenihume!		I beg you!

Credit: Nabla Kingsley, Nungua

“Language is the road map of a culture. It tells you where its people come from and where they are going.”                  ‒Rita Mae Brown