Globus: Globus, 47.1885

Zeitschrift für Ethnologie, 103.1978

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Zeitschrift

Strukturtyp:: Zeitschrift

Werks-URN (URL):: https://nbn-resolving.org/urn:nbn:de:kobv:11-714784

URN:: urn:nbn:de:kobv:11-714784

Persistenter Identifier:: BV041217508

Titel:: Globus

Untertitel:: illustrierte Zeitschrift für Länder- und Völkerkunde

Weitere Titel:: Globus

Erscheinungsort:: Braunschweig

Verlag:: Vieweg

Erscheinungsjahr:: 1862

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Wissensgebiet:: Sozial- und Kulturanthropologie > Allgemeines

Zeitschriftenband

Strukturtyp:: Zeitschriftenband

Werks-URN (URL):: https://nbn-resolving.org/urn:nbn:de:kobv:11-709562

URN:: urn:nbn:de:kobv:11-709562

Persistenter Identifier:: DE-11-001876975

Titel:: Globus, 47.1885

Erscheinungsjahr:: 1885

Signatur:: 3851 bb:47

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Zeitschriftenheft

Strukturtyp:: Zeitschriftenheft

Titel:: No. 14. 1885

Sonstige Person:: Kiepert, Richard

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Zeitschriftenartikel

Strukturtyp:: Zeitschriftenartikel

Titel:: Amazonas und Cordilleren. VII.

Sonstige Person:: Wiener, Charles

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Story-Telling among the Bulsa of Northern Ghana 267 of behaviour nor formal education in the European sense, does not mean that chil- dren in Bulsa traditional society were not brought up in a way peculiar to this peo- ple. There are many methods by which the child in Bulsa society is taught to take its proper place in the society. One of these methods is the telling of stories. Many Bulsa stories are therefore meant to educate children and the youth in general, The ethics of the society is enshrined in these stories. Prominent among the ethics of the Bulsa people is the demand that one should take a positive attitude towards people like orphans, strangers and the handicap- ped. The ancestors are believed to visit their people, appearing as beggars, lepers and strangers. It is therefore imperative that such unfortunate ones be treated with respect and kindness. A man should not maltreat such people as he cannot be sure whether he is not in factfacing an ancestor or some other supernatural being who is appearing in that form to test him. Either blessings or curses may fall upon the one who treats those unfortunate ones with either respect or contempt. Other social vices like theft, adultery, disobedience, pride and arrogance are condemned and may be punished by the ancestors who intervene in human affairs as custodians of the ethics. The ancestors (kpilima, lit. 'the dead') or even Nawen (or wen-naab, God, lit. “Lord of the Sky’) may appear in the form of Kikita (sing. 'kikiruk', 'monster’) to inflict punishment on people who disobey the social norms of the society. This belief is expressed in another story from the unpublished collection of Pro- fessor Schott. It was recorded by his interpreter and assistant, Mr. Godfrey Achaw, from a dictation of Mr. Awunyok of Sandema-Punsa in January 1967 (at that time he was about 30 years old): Naab ale ta wa lie ate wa nala ga gaam taam. Nurba meena yaa cheng yaali wa a kperi. Nawa yaa yueni wa liewa ain wa nya. Wa kan yaali ain wa fe wa ate wa yali, ate wa chum dadiira yueni ain ba fe wa kama ate wa yali. Alege wa ale ta diila ain wa yueni wa la, ka wa kan ngman biisi ale nuro; wa dan biisi ale nur', wa chorowa ale la. Nawen yaa chim gami; wa nyingka meena a nyin ziim, a jam liewa po. Wa ale jam la, wa jaa paari ale liewa kowa boka goai a bori za. Wa ale jam la, wa jaa paari ale liewa kala, wa yaa deri ga pa nipowa a kal' wa nangsa zuk a tiri wa nyingka meena, alege liewa kala, wa kan biisi. Gamini ale nye dila a kperi la, wa yiti ga a nya ale ba-biinsa doa. Wa yaa pa ba-biin- sanga ale begh liewa ain naab-biisimu boka be ate wa pa mogh baasanga? Liewa sina. Gamini yaa gisi nya naab-biisimu a yaa nye naab-biisimu ale saamu nyo wa nodi po a chaam ne ale pa noai koruk a pa tuk baasanga bitakfiisanga po a moghi. Liewa yaa chiib kperi a yueni ain wa kaa nye dila, wa ale ko baasanga. Wa dan ko baasanga, ate ba jam, wa le yueni ka boa? Gamini yaa deri yiti a goghi ain wa jinla faari nipogh. Gamini ale yueni dilala, liewa yaa a kum. Duero dan jam, gamini nyeem ale yueni ain ka wa pogh abe ba nyin kuli. Nawa yaa nyin goaini a jaa paari ale wa liewa kum butim. Wa yaa begh wa ain ka boa ate wa kumu? Ate liewa yaa yueni ku ale nye diila. Ate nawa yaa yueni ain wa nya ka wa chorowa ale la, abe wa gomsi ate ba kuli. Nawa ale yueni dila la, liewa yaa ngmasi kum. Ba yaa basi ate wa va gamini a kuli. Wa ale va gamini kuli la, wa nyeem dan mani saab, wa nyeem zaani ka binta ale sin- sam a nyoro ate gamini de. Wa dan nyin a cheng yaba, gamini te wa ligra boorik ate wa ta cheng ga te liewa ko dok-dema. Liewa nyeem dan tuagh jigi, wa nye boghta sa king- kangni ate gamini daa yadli ain wa nyini, wa sati lo. Ba nyeem dan cheng yaba ate nipowa a zaa biisi ale nuro, gamini a jam yigh wa nisa ale yueni ain: 'N nongo-a, ti kan kuli, yaa fi an deem da fi nganta nue ya-a? Gamini kasima nye nipowa ka dila ase bo nin bo nurba sunsung. : Ba yaa boro ate liewa kowa yaa kpi ate wa nyin kum a cheng ale nye boghta taari kingkangni. Gamini yaa a yaali ain wa nying cheng wa ngachobwa kuumu, wa nyeem ga yaali ain wa jue kingkangni, wa pasi lo. Wa yaa walisi a ga jueli a nyin cheng kuumu ayaa ga a kum ain:

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