Info For Yous Bulsa (Builsa) People: The Warrior In Addition To Slave-Raiding Resistance People Of Northern Ghana

Bulsa or Builsa erroneously called Kanjaga people are agricultural as well as pastoral Oti-Volta speaking people belonging to larger Niger-Congo linguistic communication living inwards the Builsa Districts of the Upper East Region. Bulsa amongst indigenous Koma peoples inhabit the Savanna territory around the confluence of the Rivers Kulpawn as well as Sisil. Sandema is the main town inwards the expanse as well as the spot of the paramountcy.

        Bulsa Feok festival Dancers at Sandema, Upper East Region, Ghana. Courtesy Alex Hadduck

Bulsa are known to live descendants of amalgamated ethnic groups including a Mampurusi prince Atuga from Nalerigu, Gur-speaking Kasena blacksmith (feok) known equally Akana from Kurugu close Dakai inwards Burkina Faso who built Kanjag Pung (tanggbain) as well as some indigenous Koma people [kom dem, people of Kom] whom both Atuga as well as Akana came to encounter on the land.

                                Bulsa fille at Sandema. Courtesy Vicky Chase

 Bulsa are similar inwards many ways to the other peoples of the Region amongst whom they portion borders, similar the Kasena as well as Nankana people, as well as amongst whom intermarriages have got been a mutual feature. Influenza A virus subtype H5N1 mortal from Bulsa expanse is a Bulsa as well as non Kanjaga equally many Ghanaians mistakenly called them equally the colonialists did. They speak a unique linguistic communication known equally Buli as well as their land equally Buluk (land of Bulsa). As a distinct grouping from their neighbours, the Bulsa have got a proud heritage of abhoring slavery amongst smashing distaste as well as hiding terzug shrine to struggle fiercely against slavers. "When the slave-raider Babatu attacked them inwards the 19th century, they were able to stand upward against him as well as plough him back! That lawsuit is celebrated to this twenty-four lx minutes menses amongst an elaborate festival called Feok exactly earlier Christmas.

Sandema Tindana at Feok festival

Bulsa people who were seen equally the best image of warriors as well as were i time the best soldier recruits from the Northern Republic of Ghana for the British colonial Gold Coast army, have got a documented rich repertoire of erotic folklore inwards Africa (see: Bulsa Sunsuelima: Erotic Folktales of the Bulsa inwards Northern Ghana, Volume 1&2 edited yesteryear Rüdiger Schott).

The Bulsa people alive inwards several chiefdoms which though related historically, were at i fourth dimension autonomous of each other. Today, the paramountcy is at Sandema as well as the other chiefdoms seem to live ranked loosely as well as based on ancestral legends which at nowadays serve equally a sort of charter. Chiefs coexist amongst the tenyono or earthpriests. Each Bulsa chiefdom is divided into clan-elements which are exogamous kin-groups. These perform articulation rituals as well as inwards the yesteryear acted inwards a corporate fashion.
In the past, a traditional Bulsa mortal had facial tribal markers. Like other Upper Easterners the Bulsa are cultivators; growing grains as well as legumes on chemical compound farms as well as keeping livestock as well as poultry.

Bulsa habitation Economics educatee of Sandema secondary School showing her tribal facial mark.

The working capital missive of the alphabet of Bulsa North District is Sandema, of Bulsa South District Fumbisi; other villages / towns of authorities notation are Wiaga, Fumbisi, Kanjaga, Gbedema, Siniensi, Kadema as well as Chuchuliga.

                       Sandema<, Bulsa working capital missive of the alphabet town

Why Bulsa people were mistakenly referred to us Kanjaga
When men from the hamlet of Kanjaga were recruited for the British colonial army, they were asked "Where are you lot from? What is your tribe called?" And since must of them were coming from the hamlet of Kanjaga they answered  "We are Kanjagas". The British took the spot squall to live the tribal name, as well as this error had been perpetuated for many years.

Bulsa woman

Language
Buli is the primary linguistic communication spoken yesteryear the Builsa people. It is used inwards most oral situations. Not until recently, it was rarely used for reading as well as writing equally few materials are available as well as few people have got these skills. It is linguistically related to Mampruli as well as Konni. Konni is the evidently the closest but lilliputian research has been done on Konni. Buli shares some roots amongst Frafra, but also has vocabulary that is no fifty-fifty remotely related. There are also some similarities of grammar, but i time to a greater extent than some real unlike characteristic equally well.
Basic Buli Greetings
Greeting       Buli             Response
Morning        Selouk        SeloukNalo
Afternoon     Kantwe        KantweNalo
Evening        Djunai         DjunaiNalo


History
The Builsa people are believed to live amalgamated descendants of  Gur-speaking Kasena blacksmith (kiok) from Kurugu close Dakai inwards Burkina Faso who built Kanjag Pung (tanggbain)."  Other version also relates that the Bulsa people are descendants of Mamprusi human  Atugafrom "Mampuruk."

According historian as well as anthropologist Captain R S Rattery the origin of the town Kanjaga town makes it abundantly clear that the Builsa people came from Burkina Faso. In his go "Tribes of the Ashanti Hinterland" (vol.2, p.400), Rattery writes "History of the 'town' of Kanjaga equally told to me yesteryear the descendants of the master founder: 'The squall Kanjaga is derived from ii words "Akana" as well as "jaga" or "gyaga," to flutter similar a tired bird. Akana was a blacksmith (kiok). His granddad came from Kurugu close Dakai, inwards the Haut Volta. He was a Yullo (Kasena). From Kurugu, our granddad moved to Chakani close Po. .. From Chakani he came hither as well as built a chemical compound on the side of the loma at nowadays known equally Kanjag' Pen. (Kanjag' rock). Our ancestor got his name, Akana, inwards this manner. People heard him calling his wives inwards his language, 'Akana', 'Akana' (Wife! Wife!). It was a long way over the plains to his compound. And earlier people reached at that spot they used to live so tired that they were rolling most (gyaga). Hence the squall Akangyaga (Kanjaga)."
(John-Parsons p. 38): Atuga was the boy of a Nayire [Mamprusi King]. He quarrelled bitterly amongst his father, as well as was banished from the Mamprusi state. With some followers Atuga wandered to the west...
He passed through Naga as well as at lastly found a adept spot for a farm [in Bulsaland]... (p. 39) ...in fourth dimension Atuga married the fille of a human named Abuluk.
One twenty-four lx minutes menses Atuga decided to squall his sons, so he killed a moo-cow as well as called the boys. When the moo-cow had been skinned as well as cutting upward he told each man child to select the slice of the moo-cow he liked best.
Atuga named his 4 sons according to these chosen pieces of the cow. The eldest chose the shin (karik) as well as was named Akadem. The 2nd boy chose the thigh (wioh) as well as was named Awiak. The 3rd boy chose the breast (sunum) as well as was named Asandem. The 4th boy chose the bladder (sinsanluik) as well as was named Asinia. After Atuga’s expiry "Akadem stayed on his father’s farm as well as gave it his squall [Kadema]." The 3 others founded the villages of Wiaga, Sandema as well as Siniensi.
Only a few population groups who lived inwards the Bulsa expanse earlier Atuga are mentioned inwards Parsons’ text (p. 40): "They are the Gbedemas, the Yiwasis, the Bachonsas as well as the Wiesis, who together [with the Atugabisa] shape the Builsa tribe."

Bulsa dancers

Hististorian R.Schott  in his go "Sources for a History of the Bulsa inwards Northern Ghana" also narrates that "Whereas Rattray 's informants told him that AKANA, the founder of Kanjaga, was a blacksmith as well as originated from the Kassena inwards Upper Volta, my informants all said that AKANJAG or his manly mortal raise AKUNJONG came from 'Mampuruk', i.e. the province of the Mamprusi inwards the east." On how Kanjaga town came yesteryear its squall Schott posits "It is said that i twenty-four lx minutes menses Afindem was hunting inwards the bush on some personal errands when he discovered a human inwards the hollow baobab tree. This human was asked yesteryear Afindem to come upward out of the hollow tree, but he said that he would non because he did non desire his trunk to live wrinkled. Afindem persuaded him hard as well as he took him to a spot where he, Akanjag, equally he was called according to his facial expression that he did non desire his trunk to wrinkle (Buli: kan = not, jagi = to wrinkle)...[from beingness exposed to the sunlight], would non wrinkle (Schott, n.d.: 2).

Statue of Ayietu Azantilow, paramount primary of Bulsa people

Judging from the ii historical accounts, it is imperative for i to come upward into conclusion that Bulsa people were an amalgamation of Kasena as well as Mamprusi people hence the unique nature of their linguistic communication which is neither of Grusi sort nor Mole.Dagbani form. However the history as well as origin of Bulsa people tin live understood from the complex nature of the diverse founders of their villages.

                                    Bulsa people
Settlement
The traditional Bulsa shelter is a chemical compound of circular as well as rectangular rooms, amongst courtyards as well as animate beingness enclosures inwards between. The rooms are made of a mixture of mud, clay as well as sand. The roof is either flat, of the same mixture equally the walls, or conical made of grass. These rooms lastly only a few years, as well as often collapse inwards heavy rains.
Each chemical compound usually contains men who have got a mutual manly mortal raise or grandfather. There are usually at to the lowest degree 3 smaller theatre unit of measurement units inwards a compound, each made upward of most vii to 10 people. Some compounds are real large, amongst over forty people living there, patch others may live real small. Compounds are commonly 3 quarters of a mile apart.
The Bulsa have got an open-side grass-roofed shelter exterior the chemical compound walls which is used for social activities. It is used equally a gathering spot for the theatre unit of measurement equally a whole. Certain subsections of the theatre unit of measurement such equally immature mothers, children, older women, or men also brand work of the shelter throughout the day. This is also the traditional spot to have visitors

Bulsa woman

The husband`s obligation towards the wife`s raise does non come upward to an precipitous halt amongst the customary payments of akayaali as well as lig nangsiung gifts. Unlike their other northern people, inwards Bulsa tradition at that spot is no by-force utilization of livestock (cows) equally a bride price. However, the son-in-law is obligated to offering assistance to his in-laws inwards the clearing of their farm equally good equally harvesting from fourth dimension to time.

Apart from these, what is of absolute importance inwards Bulsa matrimony is the consummate participation as well as assistance inwards the funeral ceremonies that takes spot inwards the chemical compound of the in-laws. Influenza A virus subtype H5N1 human who intentionally reneges on this obligation cannot appear his wife`s raise to come upward to his assistance when the married adult woman divorce him, cheat on him or run after some other man. This is why greeting the in-law at their theatre when someone croak as well as also greeting at the funeral inwards Bulsa monastic say are real important. Greeting the theatre unit of measurement as well as the funeral involves payments of gifts or inwards some instances cash to back upward the in-laws inwards their funeral as well as burial cost.

In Bulsa tradition when a married adult woman of a human dies, it is obligatory upon the human to ship out the funeral at his ain compound. As long equally this activity has non transpired, a man, he cannot brand a legal or customary claim to doglie (a adult woman who would select her deceased sister`s spot equally a married adult woman to the widower).

Religion
The main Bulsa religious concepts are related to gods of basis (teng) as well as sky (wen or Naawen), also sacrifice of animals. Everyone believes inwards a Supreme Being, the creator of life as well as the moulder of  destiny.  Since Weni`s  power is beyond limitation, he stands alone, as well as is usually non to live approached yesteryear  mere mortals. No i seems to have got imagined an  appearance for him, but he evidently lives inwards the sky  or sometimes is the sky itself or the sun. With no  priests to inculcate doctrine at that spot is, of course, much
individuality of thought.

In Wiaga-Zamsa (Bulsa area) people "hid" ii terra cotta heads nether the large stones of an basis shrine. The fourth dimension of the visit, the earth-priest (in the middle amongst calabash helmet) offered sacrifices only to the earth-shrine. Circa 1978

The word teng (earth-god) has a broad semantic field, denoting land, but also village, inwards an abstract sense also the origin as well as induce of things. Teng is non only a self-explanatory human activity but also the influential religious power: every violation of the customs of ancestors "spoils the land".
Influenza A virus subtype H5N1 human cannot propitiate Weni' a belief inwards fatalism solitary would atomic number 82 to such  reasoning but i tin appease the gods of the earth.  These are many, as well as all have got unlike names. They  are invisible as well as abide inwards natural phenomena, such equally  clumps of trees, rocks of remarkable size or appearance, ponds, etc. Generally, however, the clumps of trees are the holy places.

The tindana (priests of earth-god), whose business office is hereditary, performs the ceremony, which varies inwards size. Every year, however, at that spot is a full general sacrifice, cows or sheep beingness slain which are the proceeds of the sale of the baskets as well as calabashes of grain paid yesteryear the people to the tindana equally rents for their farms. It would seem that at that spot is no dominion fixed equally to the amount of rent to live paid. These holy places  tangbai. It does non necessarily follow that a tangbai was at that spot inwards the beginning. For instance, inwards Sandema at that spot is a clump of trees of quite recent growth. It is said that the trees sprang upward of a abrupt circular a man's compound. One tin reckon the midden to-day.
The tindana has many other duties likewise allocating land. He selects as well as marks out the sites of new
compounds ; arranges for the annual sacrifices ; introduces novel Chiefs to the Earth-god ; is the primary peace-
maker when wars pause out ; orders the sacrifices when blood is on the basis or vile offences such equally incest (i.e., adultery amongst a woman mortal of too unopen a consanguinity or matrimony connection) pollute the soil ; appoints the twenty-four lx minutes menses when the novel crops may live eaten by as well as large yesteryear the community at large, since i is e'er complimentary to cutting an ear or ii of grain to stave off starvation ; inwards short, regulates all matters touching his deity.

Clothing
 A wind fabric for women amongst scarves as well as security slippers. Men have on smocks or locally purchased trousers, hats as well as sandals. The preferred colors for locally woven hats as well as smocks are dark as well as white.
Western vogue 2nd manus vesture is worn for farm work.

Food
Influenza A virus subtype H5N1 diversity of foods are such equally Tuo Zaafi, yam amongst stew are available. The diet is mainly millet porridge amongst a diversity of sauces including okra as well as edible bean leaf. Influenza A virus subtype H5N1 drinkable called flour H2O , edible bean cakes, fried millet cakes yams, groundnuts, as well as plantains are also eaten. Generally the diet is to a greater extent than on the side of starches than vegetables as well as meat.

Tourism as well as festivals
There are several of import tourist sites inwards Builsa District. One is the spot where the married adult woman of Babatu, the notorious slave trader, was abandoned yesteryear her married adult man inwards the human face of a heavy armed services defeat, as well as where she finally died. It is called “Akumcham”, important the creeping shea tree, metaphorically referring to Babatu’s wife’s agony at the spot, which is exactly opposite the Farmers Demonstration Centre on the Wiaga route at Sandema. When Babatu fled, he also left some of his soldiers behind who were captured as well as executed. Their weapons were collected as well as are preserved till today at the Fiisa Shrine. Fiisa is a little hamlet most 5km from Sandema. The potential of this spot is enormous, because fifty-fifty inwards its electrical flow undeveloped state, it was visted yesteryear over 200 blacks from the Diaspora inwards 1998.
Feok festival
The story of Feok is of smashing historical significance equally it affects the destinies of millions of people non only inwards Republic of Ghana but also across the African Continent as well as inwards the diaspora. It is on this score that the lawsuit cannot live allowed to go yesteryear without some reflection. Normally, the festival is celebrated amid the Builsa around the 3rd calendar week of Dec each year, to commemorate the defeat of Zambarima slave raiders led yesteryear a human named Babatu yesteryear the ancestors of Builsa inwards the 1880s.

 By unproblematic translation, “Feok” inwards the local Buli dialect, agency abundance of food. In this context, then, the festival becomes i of thanks-giving yesteryear which the people of the expanse limited thank you lot to God, their ancestors as well as the basis shrines for seeing them through some other twelvemonth as well as a successful farming season.
 The climax of the festival is a world gathering bringing together chiefs, state of war dancers, as well as singing groups from the villages inwards the Builsa area. The festival commences amongst the pouring of libation to invoke the ancestors as well as shrines of the ground for an uneventful as well as peaceful celebration.

Tourists on their way to Sandema to lookout Bulsa feok festival. courtesy http://life.internationalservice.org/

 This is followed yesteryear speeches yesteryear the Paramount Chief as well as key dignitaries present, interspersed yesteryear a diversity of musical performances. War dancers representing diverse villages are given the flooring to perform at this stage. Armed amongst shields, spears, curt axes, bows as well as arrows, they relive battle scenes from yester-year. Scenes of resistance as well as the ultimate defeat of the marauding warriors of Babatu.
 Babatu stands out for his prolonged career inwards slave raids as well as his prominent role inwards the history of slavery inwards the Northern Territories. Historical sources relate that he originally hailed from Indunga inwards nowadays twenty-four lx minutes menses Niger. Recruiting Hausa, Fulani, Mossi as well as Grunshie fighters, he embarked on a conquering spree. The expanse stretching from Ouagadougou inwards the N to the nowadays twenty-four lx minutes menses Upper East as well as fifty-fifty parts of the Northern Region of Republic of Ghana cruel nether his sword.

 The tide, however, turned against him when he entered Builsaland. He as well as his warriors suffered a decisive defeat inwards the hands of the Builsa inwards the Battle of Fiisa, bringing to an halt his two-decade career. (Fiisa is the squall of a department of Sandema where the battle was fought).
 Babatu fled the Builsa expanse next this defeat, as well as later took refuge at Yendi inwards the Northern Region, where he eventually died. Thus ended the life of the notorious Zabarima slave raider whose squall became synonymous amongst the human merchandise inwards the Northern Territories.
 Feok has go the most important lawsuit inwards the Builsa expanse inwards recent times, giving the people a truthful sense of identity as well as solidarity. This is inwards direct contrast to what pertained inwards the early on years of the Builsa which were characterised yesteryear mistrust, petty rivalry as well as intra-clan conflicts (a province of affairs that rendered them weak, vulnerable as well as tardily prey for slave raiders).

 It has go a rallying point, an occasion that brings the people of Builsa together, providing them amongst a forum to limited their collective persuasion on of import issues equally embodied inwards the address often delivered yesteryear the Sandem-Nab. “When nosotros encounter each twelvemonth to remind ourselves of the courage as well as bravery of our ancestors, nosotros are at the same fourth dimension drawing upon our spiritual as well as physical strengths to encounter modern challenges that have got replaced slavery,” declared the aged as well as venerable Sandem-Nab Ayieta Azantilow at the recent Feok celebration lastly month. He said, “In spot of Babatu as well as Samori, nosotros have got the twin brothers of HIV/AIDS as well as underdevelopment,” adding that the challenges facing Builsa today are to a greater extent than complex than marauding slave raiders.

The impact of Feok is non confined to natives of Builsa alone. Outsiders too persuasion it equally an lawsuit that connects them to the past. African-Americans, for example, regard it equally an occasion that enables them to come upward to terms amongst history as well as to spot to a greater extent than easily amongst their African origins.
 To the increasing number of them who attend the festival each year, Feok depicts victory over the collaborators of slave merchants. It is inwards deed a story of emancipation.
 From palace sources, a growing number of local scholars as well as expatriates have got been interviewing the Paramount Chief as well as prominent elders inwards Sandema most the festival inwards recent times, which lends acceptance to the assertion that Feok is rapidly catching the attending of the larger world public. Which brings to take heed the tourism aspect of the festival?
 Builsaland abounds amongst of import landmarks of the slave merchandise era. There are the Fiisa Shrine, slave routes, the slave marketplace spot at Doninga, swords, spears as well as other artefacts left behind yesteryear slave raiders as well as many other attractions that would fascinate visitors both local as well as foreign. This side of the festival, however, has non been given the required even of evolution as well as publicity fifty-fifty though it is i expanse that could easily generate revenue for the District Assembly.

Ex-president Rawlings inwards Sandema feok festival have on amongst Bulsa people

source:https://sites.google.com/site/ghanaplacenames/database/upper-east/kanjaga
http://books.google.com.gh/books?id=v_m40rb-

Facts as well as Theories on the Origin of the Bulsa
 INTRODUCTION: In the main constituent of this essay, unlike versions of the myth most Atuga, the initiatory off Mamprusi immigrant, as well as the forefathers of the indigenous population volition live rendered, analysed as well as compared. Which of these versions is authentic or which elements of the stories are truthful is hard to create upward one's take heed today. If i version differs real much from all of the others as well as if these differences justify some privileges of the informant or informing group, some suspicion should live substantiated.
Abbreviations: D.C.: District Commissioner; C.C.N.T.: Chief Commissioner of the Northern Territories; R.H.: ease house; NAG.: National Archives of Republic of Ghana (Accra)
 
 1. EIGHT VERSIONS OF THE ATUGA MYTH
1.1 Version 1 (v1)
When I started collecting information on the early on history of the Bulsa, I asked several educated people of unlike ages what they knew most Atuga, the legendary founder of i constituent of the Bulsa population. I was surprised that all the stories told to me yesteryear educated people resembled each other, peculiarly equally concerns the episode of Atuga naming his 4 sons. When asked for the origin of their information, nearly all mentioned the little booklet, Legends of Northern Republic of Ghana (1958), yesteryear D. St. John-Parsons, an educational officeholder as well as secondary schoolhouse teacher. In the 1970s this booklet was available inwards most schoolhouse libraries as well as was fifty-fifty inwards the possession of some of the teachers as well as students. St. John-Parsons’ informants for the chapter "Atuga, the Founder of the Builsa" (p. 38-40) were 3 Bulsa boys, belike his pupils, who, according to R. Schott (1977:146), "could have got had only a rudimentary cognition of the oral tradition.".

(John-Parsons p. 38): Atuga was the boy of a Nayire [Mamprusi King]. He quarrelled bitterly amongst his father, as well as was banished from the Mamprusi state. With some followers Atuga wandered to the west...
He passed through Naga as well as at lastly found a adept spot for a farm [in Bulsaland]...
(p. 39) ...in fourth dimension Atuga married the fille of a human named Abuluk.
One twenty-four lx minutes menses Atuga decided to squall his sons, so he killed a moo-cow as well as called the boys. When the moo-cow had been skinned as well as cutting upward he told each man child to select the slice of the moo-cow he liked best.
Atuga named his 4 sons according to these chosen pieces of the cow. The eldest chose the shin (karik) as well as was named Akadem. The 2nd boy chose the thigh (wioh) as well as was named Awiak. The 3rd boy chose the breast (sunum) as well as was named Asandem. The 4th boy chose the bladder (sinsanluik) as well as was named Asinia. After Atuga’s expiry "Akadem stayed on his father’s farm as well as gave it his squall [Kadema]." The 3 others founded the villages of Wiaga, Sandema as well as Siniensi.
Only a few population groups who lived inwards the Bulsa expanse earlier Atuga are mentioned inwards Parsons’ text (p. 40): "They are the Gbedemas, the Yiwasis, the Bachonsas as well as the Wiesis, who together [with the Atugabisa] shape the Builsa tribe."

1.2 Version 2 (v2)
Starting inwards 1966, R. Schott collected information on the history of the Bulsa "in 64 interviews, 8 of which were given yesteryear the Paramount Chief of the Bulsa as well as Sandem-naab, Mr. Azantinlow" (1977: 147). During his 2nd rest inwards 1974/75, he supplemented the traditions he had collected earlier inwards forty to a greater extent than interviews.
The next text of Azantinlow’s business concern human relationship on Atuga was adopted from R. Schott’s publication (1977:149f.) amongst his compilations:
Long, long agone our forefathers (lit. our fathers’ fathers) went out from Nalerigu [the working capital missive of the alphabet of the Mamprusi kingdom] as well as came to settle [here]. Formerly all of us [i.e. we, the Bulsa, as well as the Mamprusi] lived at i place, but as well as then our fathers as well as their fathers fought amongst i another.
The argue why nosotros as well as the Mamprusi fought amongst i some other was that our forefather’s married adult woman became pregnant as well as they thought that the adult woman would give nascency to a ‘good’ kid [with magic powers], as well as thence they seized the pregnant woman, killed [her] as well as tore the kid out [of her womb]. This was the argue why nosotros as well as then fought amongst i some other as well as shot at i some other amongst arrows. They came to think that the adult woman would give nascency to a manly mortal beingness or something that was ‘good.’
The adult woman was ATUGA’s wife. ATUGA came to live a existent (good, generous) man; they [the Mamprusi] as well as then wanted to drive him away, but they did non know how they should do this. They as well as then thought that if they killed the woman, they would come upward to struggle amongst ATUGA as well as afterward drive him away...
At the fourth dimension when our forefathers [i.e. Atuga as well as his relatives] as well as the forefathers of the Mamprusi came to struggle amongst i some other [against each other], they [the Mamprusi] surrounded ATUGA as well as all his followers, held them inwards their midst as well as they wanted to capture him. He [Atuga] as well as then mounted a Equus caballus as well as it rose upwards, took him as well as went to ground on the Gambaga scarp. The foot-prints of the Equus caballus are impressed at that spot upward to this real day. He had a spear; its grade is also left at that spot upward to now. The holes [of these imprints] ease silent at that place. These things genuinely exist; people go at that spot to reckon [them]... He as well as then stayed on the scarp as well as assembled all his followers as well as and then went on to the Bulsa province as well as became a Bulo.

1.3 Version 3 (v3)
In Wiaga-Kom, whose inhabitants claim non to live descendants of Atuga, R. Schott interviewed an old human called Awunchansa from the department of Kom on Jan 7th, 1967. He complained bitterly most the Atugabisa, whom he considered usurpers. The researcher was given the next story most Atuga:
AWIAGH’s manly mortal raise was ATUGA; ATUGA’s manly mortal raise was ANGURIMA. [In their master homeland amid the Mamprusi] at that spot was some misunderstanding as well as ATUGA as well as his manly mortal raise were driven away. ATUGA’s manly mortal raise had wronged his father. ATUGA’s manly mortal raise was driven away as well as he came here, but he [F.K.: Atuga?] had no child. He came hither as well as married a fille of the people already living hither as well as had his children (sons). The people ATUGA met were the Kom (Komdem). They were Bulsa... (Schott 1977:157)

1.4 Version 4 (v4)
Olivier/Ollivant [see "Note"], assistant District Commissioner (DC) of Navrongo inwards the early on 1930s, was most interested inwards local history as well as on nearly every see to a Bulsa village, he asked questions most their master myths as well as migratory myths (Cf. also NAG: ADM Series, Diaries). He was told the next story most the Mamprusi immigrants (informants as well as places of enquiry are non mentioned yesteryear the author):
Influenza A virus subtype H5N1 human of the Na Mamprussi’s family, ATUGA yesteryear name, quarrelled amongst his brothers, i of whom took his married adult woman from him yesteryear force. On appealing to the others he got no back upward and, enraged, he left the place. He wandered through the Tong Hills as well as became acquainted amongst the fetish there. He made a sacrifice squall for the fetish to uncovering him a adept habitation [and] to give him a large family. From at that spot he went to a spot (now non-existent) situated betwixt the villages at nowadays called Sandema as well as Wiaga. He met at that spot a human called AWULONG who spoke a linguistic communication called BULI... These ii became friends but Atuga, beingness a Mamprussi, was non a dog-eater. Awulong was, as well as he asked Atuga to bring together inwards eating a domestic dog to celebrate his arrival. Atuga agreed as well as swore an oath to this effect:
"Now [that] I have got eaten a domestic dog I am no longer a Mamprussi as well as none of my descendants shall ever laid human foot inwards Mamprussi province i time to a greater extent than on hurting of death."
This story has been handed downwards to the nowadays twenty-four lx minutes menses as well as no descendant of Atuga has ever been into Mamprussi unless ordered to yesteryear the British to [attend] a conference at Nalerigu or for some other reason. The incident at the Tong fetish has been kept upward however, as well as representatives of the fetish priests come upward every twelvemonth to collect the sacrificial cow, etc. from Sandema.
To go along the story: Atuga married a fille of Awulong as well as had 4 sons: ASAM, KADEM, as well as WIAG as well as SENIEH. He as well as then went as well as settled at what is at nowadays Kadema, leaving ASAM behind at SANDEMA, taking KADEM amongst him as well as leaving WIAG at what is at nowadays called WIAGA. Atuga died at KADEMA as well as KADEM remained at that spot as well as formed the place. SENIEH went to what is at nowadays SENIESSI as well as ASAM to SANDEMA (Ollivant 1933:2).

Note: The writer of the typescript of 1933 appears inwards the spelling "Ollivant". In the files of the NAG (National Archives of Ghana, Accra) I could read clearly his signature equally "Olivier". As inwards both sources the writer mentions his experience inwards Kunkwa on August 17th, 1932, Ollivant as well as Olivier must live the same person. Nevertheless, inthe next text I volition work "Ollivant" when quoting from the typescript, "Olivier" when from NAG. - Cf. also C. Lentz 1998: 307: Lawra-Tumu District Commissioner Olivier...(1931).

1.5 Version 5 (v5)
When Olivier (DC) was inwards Kunkwa on August 17th, 1932, he happened to encounter Pitadina, the Ex-Chief of Passankwia [Kpasinkpe] who gave him information most early on migrants from Mamprusiland:
(NAG, Diaries, 17/8/1932, p. 225). To Kunkwa... Talked most their history, etc., as well as was exactly getting downwards to their relations amongst Passankwia when Pitadina, the ex-chief of Passankwia, appeared on the scene, having come upward over for the Kunkwa market. His information proved real interesting as well as [he] told me a long story of their ancestors, mentioning Na Atabia equally the manly mortal raise of the human who came hither from Mamprussi. This was the 1st fourth dimension the squall of a Na has been mentioned inwards my investigation...
However I considered myself lucky to knock upward against the real human who had made claims to nearly all [of] Builsa Country inwards 1919, as well as who was destooled, owing to Captain Armitage (then CCNT [Chief Commissioner of the Northern Territories]) finding that his claims were groundless.
In his typescript (1933:3) Ollivant gives to a greater extent than details most the early on Bulsa settlers as well as their relation to the Mamprusi of Kpasinkpe:
When Na Atabia was Chief of Nalerigu, he had a boy called Wurungwe. This human was banished from Nalerigu for mis-conduct as well as came as well as settled at what is at nowadays Kadem inwards the Builsa segmentation of the Navrongo district. He had 3 sons, Atuga, Atado as well as Uaraga. Atuga’s sons SANDEMA, WIAG, KADEM as well as SENIEN formed the villages at nowadays called after their names. ATADO formed KUNKWA, as well as UARAGA formed UASSI.
After Wurungwe had been at Kadema a number of years, his wives went to the river close Passankwia for water. They told Wurungwe to come upward as well as rest equally at that spot were adept fish to live caught from the river. This he did as well as settled at Passankwia, bearing a boy Na Kopuse who became Chief of Passankwia.
There is some truth inwards this story but I am sure that Wurungwe (if such a human existed) cannot have got come upward to Kadema equally at that spot is no recollection of his squall inwards whatsoever hamlet inwards the Builsa division. Even the old men at Kunkwa who heard the story told to me, say that Wurungwe is a fetish at Nalerigu as well as is no ancestor of theirs - non fifty-fifty the squall of a man.
I think the truthful story is that Atuga, Atado, Uaraga, 3 brothers, sons of some unknown Mamprussi, mayhap Wurungwe, settled at the places already mentioned. Atado as well as then moved from Kunkwa to Passankwia as well as his sons carried on both places...
...the theatre unit of measurement tree would run equally follows:

The initiatory off 3 of Wurungwe’s sons beingness born at Kadema as well as the 4th at Passankwia.
Asavie, mentioned higher upward equally Atado’s son, appears also inwards the founding history equally told to me inwards 2011 yesteryear Richard, the Regent of Kunkwa. According to him, Asavie, the initiatory off leader though non primary of the Kunkwa people, travelled from Nalerigu. He was accompanied yesteryear a Mamprusiman from Wulugu, who settled inwards Kpasinkpe as well as became primary of that village.

1.6 Version 6 (v6)
After finishing the raw shape of this paper, I was sent a typescript of nine pages titled “Sandema Skin as well as Divisional Skin” (quoted “Sandema Skin”), the production of a grouping of authors of the Bulsa Traditional Council. Most of the text, written during the lifetime of Chief Azantinlow, concerns the political construction of the traditional state. On the initiatory off page, a historical business concern human relationship describes origin myths of some Bulsa villages. The sources of this business concern human relationship are non mentioned, but I surmise that information were non only acquired inwards interviews but also yesteryear making work of publications (perhaps Parsons as well as Schott 1977).
Atuga, the founder of the Builsa nation, left Nalerigu, the working capital missive of the alphabet of the Mamprusi Kingdom, after a quarrel amongst its primary as well as wandered to the Builsa country. The migration was motivated yesteryear the murder of Atuga’s wife. The Prince who was called Atuga initiatory off settled at a spot betwixt Wiaga as well as Sandema where he met the Builsas. He intermarried [with] them as well as had many issues [descendants]. There were frequent misunderstandings betwixt the children. One of them, Asam, left as well as settled amid some Builsas at Sandema. Akaasa, the eldest son, left for Kadema where he met some Builsa settlers too. Asinie also left as well as settled at Siniensi where he met some Builsa settlers, as well as Awiak settled at Wiaga.

1.7 Version 7 (v7)
In the early on 1970s, Robert Asekabta from the Sandemnaab’s family, as well as then a instructor at Afoko Middle School (Sandema), handed me the typescript of his drama called “Atuga, the Founder of the Builsa.” Pieces of fine art are usually allowed a broad make of license as well as are by as well as large non suited for historical analysis. Nevertheless, I am trying to compare some basic historical facts, equally they go evident inwards the drama, amongst the other versions of Atuga’s migration as well as settlement inwards the Bulsa area. Influenza A virus subtype H5N1 sort of historical introduction peculiarly suggests R. Asekabta’s cognition as well as interpretation of the Atuga myth.
...We believe real much that our smashing ancestor Atuga was a boy of the Nayire Paramount Chief of the Mamprussis. There was a clash betwixt manly mortal raise as well as boy as well as the boy became a banded outlaw who was non to live seen inwards Nalerigu, the Paramount spot of the Mamprussis. This became the commencement of a large tribe. Atuga as well as then left Nalerigu amongst his married adult woman to [for] an unknown destination. This later was called Akadem after Atuga's initiatory off son. They had 4 boys as well as these chaps grew upward to live the offspring of 4 villages. Before as well as then at that spot were already inwards Southern Builsa, people who are the existent Builsas. There was inter-marriage betwixt Atuga's sons as well as these inheritants [inheritors? indigenous people?]. The 4 villages are presently called Sandem, Wiaga, Siniensi as well as Kadema...

Kanjaga adult woman as well as her pal

1.8 Version 8 (v8)
In A.W. Cardinall’s volume on “The Natives of the Northern Territories of the Gold Coast” nosotros uncovering a story most the origin of “Sandema, Siniessi, Kadima as well as Wiaga” (1920: 19) without whatsoever advert of Atuga:
Influenza A virus subtype H5N1 sure boy of a Na of Mamprusi, i Wurume, committed adultery amongst i of his father’s wives. He was banished as well as came amongst a few followers to a spot called Kassidema inwards Builsa country. There is no such spot to-day, but the site of the quondam compounds is pointed out. He as well as then laid himself upward to dominion the people... To ship out his intentions appointed his sons to dominion over Sandema, Siniessi, Kadima, as well as Wiaga. He himself grew tired of Kassidema, as well as after moving to Kunkwa, where he left a boy to rule, re-crossed the Volta as well as settled inwards Passankwaire...

Bulsa man

2. ANALYSIS AND COMPARISON OF THE SEVEN VERSIONS

2.1 Atuga as well as the Mamprusi dynasty
Most versions concur that Atuga was the boy or grandson of a Mamprusi Rex or at to the lowest degree a fellow member of the imperial family. Only inwards Sandemnaab Azantinlow’s version, the Bulsa equally a whole grouping lived inwards Nalerigu as well as had a conflict amongst the Mamprusi (though non necessarily amongst the imperial family). This version powerfulness have got played a role inwards the early on years of Azantinlow’s reign when the British regarded the Bulsa equally descendants of the Mamprusi as well as should thence live subjects of the Nayire (Mamprusi king).
If Atuga was related to the Mamprusi dynasty, it would live worthwhile searching for the squall of his imperial manly mortal raise and, respectively, grandfather. According to R. Schott (1977: 56) equally good equally my ain research inwards Sandema-Kalijiisa, Atuga’s manly mortal raise was Akam, as well as Akam’s manly mortal raise Banyare, but both names cannot live found inwards the theatre unit of measurement of the Mamprusi kings as well as do non appear inwards i of the vii versions examined here.
The only squall of a Mamprusi Rex that appears inwards i version most Atuga’s migration is Na Atabia. According to version 5, written yesteryear Ollivant (p. 3), Atabia was the manly mortal raise of Wurungwe, Atuga’s father, as well as both Wurungwe as well as Atuga left the Mamprusi kingdom inwards search of novel land.
The squall Wurungwe appears also inwards version 8 (Wurume), but none of my Bulsa informants mentioned it. Ollivant doubts if Wurungwe had ever come upward to Kadema, equally his squall seems to live unknown at that spot equally good equally inwards Kunkwa, as well as the writer is non sure whether somebody of this squall has ever lived. The declaration that Wurungwe is a fetish inwards Nalerigu does non refute his beingness a man, too, since children are often named after a shrine (Ollivant: fetish). Wurungwe plays a smashing structural role inwards establishing a necktie of the Kadema people to Kpasinkpe, which he approaches quite accidentally when angling inwards a river. Perhaps Wurungwe married some other married adult woman inwards Kpasingkpe, for his boy Kopuse (ibd.) became primary of that town. This agency that a blood brother of Atuga’s became caput of Kpasinkpe as well as this fact holds truthful for the historical connections, claims as well as conflicts betwixt Kpasinkpe as well as Bulsa villages as well as chiefs.
Proof inwards favour of the conjecture that Wurumu had been a living human who was non quite unknown to informants of the 20th century is the authorities notation of S.D. Nash (27.5.1919) inwards the NAG (Accra, Adm 63/5/1,) stating that Wurume was the ancestor of Atuga’s 4 sons. This information I found on a free fragment of a page where the squall of Atuga is non mentioned:
Wia, Sandema, Senissi as well as Kalarsi [Kadema?] - This was long previous to the raids of Babatu. The nowadays Chiefs of these villages are descendants .... of the grandson[s?] of WURUME...
Ollivant’s version resembles that of Cardinall (v8) inwards that it is Wurume (Wurungwe) as well as non Atuga who had a conflict amongst this imperial father. Ollivant collected his information yesteryear acre research inwards Kunkwa as well as does non advert Cardinall’s book. Cardinall could non re-create from Ollivant, who conducted his acre research inwards the 1930s, because his volume appeared earlier inwards 1920.
Awunchansa, Schott’s informant inwards Wiaga-Kom (v3), mentions Atuga’s father, whose squall was Angurima, as well as Angurima as well as Atuga, inwards his version, were both driven away yesteryear the Rex of Nalerigu to settle inwards the Bulsa area. Atuga had no children earlier he married an indigenous Bulsa woman.

2.2 Reasons for Atuga’s exodus
In most versions (v1, v3, v4, v5, v7, v8) the argue for the emigration of a grouping around Atuga lies inwards conflicts inside the imperial family.
It is either Atuga himself or his manly mortal raise who has a quarrel amongst the Mamprusi king. In versions 2 as well as 4 at that spot is a conflict over a woman, either betwixt brothers (v4) or betwixt people of unlike ethnic groups. Influenza A virus subtype H5N1 quarrel over a married adult woman is to a greater extent than likely to go on if the ii conflicting groups are non related, equally it is supposed inwards version 2, for brothers would regard their brother’s married adult woman equally "their" married adult woman who strengthens their theatre unit of measurement yesteryear giving nascency to to a greater extent than clan-members.
In version 8 Wurume committed adultery amongst his father’s wife, a deed which is regarded equally the most heinous offense modern Bulsa tin imagine. This powerfulness live the argue that this incident is non mentioned inwards whatsoever version collected amid the Bulsa.
The motif of a pregnant adult woman whose belly is cutting opened upward inwards monastic say to take away the embryo is, however, so wide-spread inwards West Africa that nosotros may surmise a subsequent interpolation into the Atuga-story. R. Schott (1990) described as well as analysed 24 versions of this motif, 8 of which he had collected inwards the Bulsa expanse (Sandema, Wiaga-Kom, Wiaga-Chiok, Kadema, Kanjaga as well as Fumbisi).
It is non surprising that the informants from Kom as well as Kpasingkpe (i.e. from Non-Atugabisa) set the blame for the conflict on Atuga’s father, a human who had “wronged his father" (the Mamprusi king) as well as been "banished for mis-conduct,” patch others blame Atuga’s brothers or brand the envy of a Mamprusi grouping the induce of the conflict as well as its ensuing fights (v2).
In contrast to the versions 1, 3, 4, 5 as well as 8, where the conflict takes spot inside the imperial theatre unit of measurement equally an inter- or intra-generational conflict, inwards Azantinlow’s version it has an inter-tribal character. In the initiatory off group, Atuga as well as his manly mortal raise are of imperial blood, which may strengthen their ascendence amid the indigenous Bulsa population, but this also agency that their descent creates a sure dependency on the Mamprusi kings, who as well as then powerfulness live regarded equally the “fathers” of the Bulsa chiefs. Because of the lastly argument, such versions volition uncovering the understanding of Mamprusi chiefs, peculiarly so if they, similar the Kpasinkpe chief, had tried to derive a sure overlordship as well as the right to install Bulsa chiefs from these genealogical ties. These versions, inwards which the Atugabisa - inwards contrast to the indigenous population - are somehow dependent on the Mamprusi kings, volition also live agreed to yesteryear members of the indigenous population, peculiarly if, similar Kom, they deport a sure grudge against the Atugabisa.
Chiefs of the Atugabisa, however, as well as of those Bulsa villages which would non similar to alive nether the overlordship of Mamprusi chiefs, emphasize the non-kinship of Atuga amongst the Mamprusi.
Myths most the emigration of Mamprusi princes, escaping the overlordship of a Rex or primary after a quarrel inwards monastic say to settle inwards an expanse far away, have got been handed downwards inwards the oral traditions of several other villages of this constituent of Northern Ghana. These villages include Tongo (Tallensi, cf. Fortes 1945 as well as 1949; as well as chapter 3 of this paper) and, according to Perrault (1954:61), the villages of Datoko as well as Tenzugu. According to Lentz (2003:143) the theory that descendants of ruling families emigrated from their habitation kingdoms, mostly because of conflicts over the succession, is widespread inwards West African historiography as well as inwards many oral traditions.
We also uncovering examples of whole ethnic groups leaving the neighbourhood of their hosting king. In the history of the Koma (Kröger as well as Baluri 2010: 72-91), a neighbouring grouping of the Bulsa, Koma clans who had lived close Nalerigu or Gambaga to avoid Babatu’s slave raids, left their hosts to settle inwards the nowadays Komaland equally i tribe.

2.3 Sojourns during the Emigration
The route of Atuga’s migration is non irrelevant because mentioning the squall of a town or hamlet may hateful that the grouping stayed at that spot for some time, that alliances, friendship as well as intermarriage or religious connections were established, or that the argue for leaving that hamlet was some other conflict.
As intermediate stations, the next places are mentioned: Naga (v1), Gambaga (v2) as well as Tongo (v4). The phenomenon of the holes inwards the Gambaga stone may have got been the starting dot of finding an explanation for them inwards history as well as were thus connected amongst Atuga’s emigration. In fact, man-made holes inwards granite rocks, large as well as small, circular as well as oval shaped, tin live found inwards the whole of Bulsaland as well as sure enough inwards other parts of Northern Ghana.
The custom of Sandema giving a moo-cow to the Tallensi every twelvemonth was sure enough the outcome of a hope made to the large Tallensi shrine (Tongnaab) as well as of this hope beingness fulfilled yesteryear the spirits of the shrine. It was non quite out of spot to connect this vow amongst Atuga. It is, however, extraordinary that only Sandema has to give a moo-cow to the Tallensi grouping that visits the Bulsa expanse every year. The consequences of fulfilled vows are usually taken over yesteryear the eldest boy – hither it would have got been Akadem – or yesteryear all sons.

2.4 Farming activities
In none of the vii versions did Atuga’s migratory grouping invade the Bulsa expanse equally conquerors who, yesteryear agency of their weapons, brought the indigenous population into a sort of dependency. On the contrary, if they were given a slice of ground for agriculture yesteryear an indigenous land-owner, they fifty-fifty started a sure sort of dependency. It is, however, to a greater extent than likely that they could select handgrip of unclaimed pieces of bush ground as well as cultivate them. But fifty-fifty inwards this case, they would have got been obliged to sacrifice to the relevant tanggbain (earth-shrine) as well as recognize the teng-nyono (priest of the earth), inwards whose ritual expanse they had settled equally i of their ritual leaders.
Given that Atuga’s farming activities are only mentioned inwards version 1 as well as indirectly inwards version 7 (“scarcity of land”, “agriculture is encouraging”), nosotros may surmise that it was a affair of class for the authors or narrators of the other versions.
Today nosotros uncovering Atuga’s descendants equally chiefs inwards all 4 villages where Atuga’s sons had settled (Kadema, Sandema, Wiaga, Siniensi), although descendants of the indigenous sections shape constituent of that village. We have got no cognition of when as well as how they took possession (or created?) the chief’s office. One argue for the peaceful business of ground tin perhaps live found inwards the next chapter (2.5).

2.5 Intermarriage amongst indigenous people
Although at that spot powerfulness have got been women inwards Atuga’s group, the bulk of the grouping belike consisted of men. Moreover, the single women of the grouping were sure enough relatives as well as equally such were non considered equally potential matrimony partners. Marrying indigenous people had of import consequences: matrimony alliances betwixt the ii lineages made for a peaceful co-existence. Furthermore, inwards later centuries at that spot have got never been whatsoever marriage-prohibitions betwixt the ii groups, which agency that nowadays belike all Bulsa are descendants of Atuga equally good equally of the indigenous population. If today some Bulsa experience to live Atugabisa, this refers only to their patrilineal descent.
As regards language, the real little grouping of immigrants had no run a jeopardy to forcefulness their Mampruli linguistic communication on the local population, as well as they belike adopted the local linguistic communication real quickly.

2.6 Naming his sons
The episode most naming the 4 sons has a real aetiological character, i.e. a given fact (the names of the 4 villages) is the starting dot for constructing a suitable story that explains how the villages got their names. After this the nowadays facts business office equally a proof of the authenticity of the story.
In R. Asekabta’s drama (III,1), Atuga’s theatre unit of measurement is aware of performing the name-giving ceremony, which is unlike from Mamprusi customs:
ATUGA [to his married adult woman AKPALING]. My beloved wife, earlier long I would say that at that spot should live a smashing feast whereby our sons could live named.
AKPALING: That should live the case. Back inwards Nalerigu nosotros would live going against custom if nosotros do this but hither nosotros tin modify the custom to suit us.
The distribution of the parts of the animate beingness does, however, non gibe good into Bulsa customs of distributing the meat of a slaughtered animal, live it for a sacrifice or a secular meal.
Today the eldest boy often has a claim to i hind leg. The bladder of an animate beingness is non regarded equally something real valuable. Before the overflowing of Bulsa households amongst plastic as well as security commodities from Asia, the bladder was often given to little children, who, after blowing it up, used it equally a ball. My Bulsa friends as well as I do non know a Buli word wioh amongst the important ‘thigh’. Perhaps it should live wiok/yuok, important ‘hip’.
Also the linguistic derivations of the names from the parts of the animal’s trunk seem to live doubtful inwards some cases. The alteration of u - a (sunsum > Sandema) is, to my knowledge, quite uncommon inwards Buli phonology. Naming children is usually done a few months or years after nascency inwards the segrika ritual. In our story the 4 sons seem to live of an advanced age.

2.7 Settlements of Atuga’s family
The initiatory off spot where Atuga settled inwards the Bulsa expanse is controversial.
Versions 1, 4, 5, 6 as well as 7 advert such a settlement, namely inwards Kadema (v1, v2, v7) or "at a spot betwixt Wiaga as well as Sandema" (v4, v6). Although Azantinlow, the quondam Sandemnaab, does non advert a spot squall inwards Schott’s published account, he is a fervent adherent of the thesis that the initiatory off settlement was at Atuga-pusik (personal information), which is today an abandoned settlement close the Sandema Boarding School, i.e. betwixt Wiaga as well as Sandema.
Cardinall mentions Kassidema equally the spot of Awurume’s initiatory off settlement. “There is no such spot to-day, but the site of the quondam compounds is pointed out” (p. 19). If the abandoned settlement was situated close Kadema, Kassidema powerfulness exactly live some other squall for Kadema, although Cardinall also uses the squall “Kadima”. On the other hand, I never heard Atuga Pusik referred to equally “Kassidema”.
At initiatory off glance the Kadema hypothesis seems to live to a greater extent than probable, for fifty-fifty today Atuga’s wen-bogluk (shrine), a huge mud-construction close the Wiaga-Kadema route which silent receives sacrifices, seems to evidence it. But Azantinlow told me that Atuga lived at Atuga-pusik until his death, which was earlier all 4 of his sons founded their ain compounds at unlike places. Akadem, equally the eldest son, took his father’s wen-stone as well as built his ancestor shrine inwards front end of his novel chemical compound inwards Kadema.
The existence of Atuga’s grave seems to live a to a greater extent than convincing declaration for finding at to the lowest degree the spot where Atuga died. But R. Schott (1977: 162) relates:
This [Atuga’s grave], however, was shown to me at ii unlike spots, viz. i close Atuga-pusik, as well as some other i close Kaadema...
That Atuga’s sons settled inwards Siniensi, Wiaga, Sandema as well as Kadema is proven yesteryear local traditions as well as the genealogical charts of these villages. Nowadays, when kinship groups exit a compound, they usually settle inwards the vicinity of their old residence if serious conflicts do non precede their exodus. In versions 1-5 as well as 7, nosotros do non hear anything most conflicts amid Atuga’s sons, but the distances betwixt their initiatory off spot of settlement as well as their novel ones makes us surmise that they were looking for a distinct spatial separation. My hypothesis of conflicts betwixt Atuga’s sons is confirmed inwards version 6, when the writer writes most “frequent misunderstandings betwixt the [Atuga’s] children.”
Lack of ground inwards the neighbourhood is no convincing explanation because, at that time, ground was non scarce. It is, however, possible, that each of the sons was striving for a sort of chieftaincy or at to the lowest degree a sort of leadership over the indigenous population without too much contact amongst their brothers.

2.8 The indigenous population
It is a affair of fact that Atuga did non come upward into an uninhabited country, but that at that spot were settlements of an indigenous population all over the expanse of the nowadays district. When Parsons mentions only the villages of Gbedema, Yiwasi, Bachonsa as well as Wiesi, this listing is sure enough non complete. In each of the 4 villages of the Atugabisa at that spot are lineages which claim to have got been inwards this part earlier Atuga.
In most of the myths quoted above, the reader gets the impression that these 4 villages were founded yesteryear Atuga’s children. In version 6 it is, however, explicitly mentioned that inwards Sandema, Kadema as well as Siniensi, the Atugabisa met “Builsa settlers” when arriving at these villages.
In Asekabta’s drama the indigenous people are called “Southern Builsa,” which is non quite right because parts of this population are living inwards nearly all Bulsa villages.

2.9 The chronological integration of Atuga into Mamprusi history
Seen from a chronological dot of view, Na Atabia, who, according to Perrault (1954:47), reigned from roughly 1760 to 1775, powerfulness good live Atuga’s manly mortal raise or granddad and, equally such, would live the link betwixt the Atugabisa as well as the imperial Mamprusi dynasty. Atabia, the boy of the 5th Mamprusi Rex Nawaali, was the Rex who left the old residence of Gambaga to settle at Nalerigu, which became the novel capital.
If Perrault’s declaration of Atuga beingness the grandson of Na Atabia is perhaps doubted, some other chronological clue is provided yesteryear the fact that all versions dot that Atuga and/or his manly mortal raise came from Nalerigu non Gambaga. Thus the founding of the novel Mamprusi working capital missive of the alphabet (around 1760?) provides some other terminus send service quem of Atuga’s emigration.
During Atabia’s reign other imperial theatre unit of measurement members left their manly mortal raise to found novel chiefdoms as well as settlements. According to Perrault (1954: 63), Ali, the founder of Bawku, was Atabia’s son, which agency that he was Atuga’s blood brother or uncle (father’s brother).
The endeavour to laid Atuga’s migration into the menses of early on colonialism, when the initiatory off whites tried to gain influence inwards nowadays Northern Ghana, has been refuted inwards 2.2.

3. ATUGA AND MOSUOR: Influenza A virus subtype H5N1 CLEAVAGE IN THE SOCIETY?
The most precise as well as detailed description as well as analysis of a migration story are provided yesteryear M. Fortes inwards several of his publications on the Tallensi. Even at initiatory off glance these texts present a striking similarity amongst the Atuga myth. Also Mosuor, a fellow member of the imperial Mamprusi family, had to flee from his habitation province after a conflict as well as he settled inwards Tongo (Tallensiland). After his expiry 3 of his sons founded novel villages or joined the inhabitants of older settlements (Yamelog, Sie as well as Biuk).
Nevertheless, compared amongst Atuga’s migration, at that spot is an essential departure amongst regard to the consequences of this migration, peculiarly inside the socio-political construction of the nowadays Tallensi society. Fortes describes the relations betwixt the Namoos, the descendants of Mosuor, as well as the Talis, the master population, equally follows:
(1949: 2) ...the Tallensi are internally divided yesteryear a major cleavage into ii clusters of clans, the Namoo clans on the i hand, as well as the Talis clans as well as their congeners on the other. These ii groups are distinguished yesteryear differences inwards their myths of origin, their totemic as well as quasi-totemic usages as well as beliefs, the politico-ritual privileges as well as duties connected amongst the basis cult as well as the ancestor cult, as well as to some extent yesteryear the their local distribution.
(ibd.: 3) These ii groups, nosotros learnt, never combined for defense forcefulness against or laid on on neighbouring ‘tribes’. Indeed, they were the traditional enemies of i some other as well as state of war sometimes broke out betwixt Namoos as well as Talis inwards the Tongo area... The business office of chiefship (na’am) is considered to live characteristic of the Namoos, the tendaana-ship of the Talis as well as their congeners, but neither business office is the exclusive prerogative of either group.
The Bulsa are sure enough non "internally divided yesteryear a major cleavage" into the clans of the Atugabisa as well as the Non-Atugabisa. Although "the ii groups are distinguished yesteryear differences inwards their myths of origin," the religious beliefs as well as rituals are roughly the same inwards the whole Bulsa monastic say if nosotros brand allowances for smaller differences equally they may be betwixt unlike villages as well as clans as well as fifty-fifty betwixt ii families of the same lineage. But at that spot are belike no essential beliefs as well as rituals that distinguish the Atugabisa equally a whole from the other groups.
It is truthful that inwards Sandema, Wiaga, Kadema as well as Siniensi the chiefs claim a direct descent from Atuga, but, to my knowledge, an Atugabiik (Sing.) does non reign over the population of whatsoever completely indigenous village.
There are teng-nyam (earth-priests) from the indigenous layer of population amongst the ritual expanse of their earth-shrine beingness inhabited yesteryear Atugabisa as well as Non-Atugabisa, but I know at to the lowest degree i instance amongst the opposite distribution of roles, i.e. the teng-nyono (Sing.) is an Atugabiik as well as some of the people are indigenous (cf. also 4.2).
In pre-colonial times it happened relatively often that inter-clan conflicts arose which developed into a feud amongst tearing battles. One of the conflicting parties powerfulness belong to the Atugabisa as well as the other to the autochthonous population, but it was belike exactly equally often that both belonged to only i of the ii groups.
After the arrival of the Atugabisa, the number of conflicts betwixt these as well as little groups of the autochthonous population powerfulness have got been higher than inwards later periods when numerous matrimony alliances as well as novel kinship ties prevented severe conflicts. R. Schott (1977:160) was told that "the master Bulsa were partly driven out of their homeland yesteryear the onslaught of diverse incoming groups." Wars of the Atugabisa equally a whole against other Bulsa groups did non select place.
Although Fortes writes that the ii Tallensi clusters (Namoos as well as Talis) "never combined for defense forcefulness or laid on on neighbouring ‘tribes’," warriors of many Bulsa villages belonging to unlike clusters fought against the Zabarima as well as their leader Babatu inwards the battle of Sandema.
Negating a "major cleavage" inside the Bulsa monastic say does non hateful that the consciousness of genealogical as well as historical descent has completely vanished amid the living people, but it has non determined their in-group feeling equally much equally that of the family, lineage/clan, hamlet as well as tribe.
This consciousness may, however, come upward to the surface when at that spot are interactions as well as competitions amid Bulsa of unlike villages. Before the Bulsa District consisted of ii constituencies, at that spot were discussions inwards the political parties most whether their top candidate should live Northern or Southern Bulsa. When, after the election of 1979, a human from Siniensi became MP of the Bulsa constituency, a immature Southern Bulsa told me that it would live exactly for the side yesteryear side MP to live a Southern Bulsa.
Bulsa men as well as women living as well as working inwards bigger towns exterior the Bulsa District are by as well as large organized into associations. In Bolgatanga at that spot existed ii of these Bulsa groups inwards the 1970s: i recruited yesteryear Southern as well as the other yesteryear Northern Bulsa. Both had their ain meetings as well as festivals, as well as at that spot was fifty-fifty a sure rivalry betwixt the two. If, however, the interests of all Bulsa inwards Bolgatanga had to live defended against Non-Bulsa, they co-operated harmoniously.
The segmentation of the Bulsa District into the Bulsa North as well as Bulsa South constituencies was non a resultant of push clit per unit of measurement area or lobbying through the Atugabisa or the others. Rather, the induce of this segmentation was exactly the political thought that all constituencies should have got roughly the same number of voters. When inwards 2012 the Bulsa District, the then-largest district of the U.E.R., was divided into a Bulsa North as well as Bulsa South District, this was the determination of the fundamental authorities inwards Accra, as well as I did non hear anything most strong push clit per unit of measurement area from the Atugabisa or the Southern Bulsa. After the creation of the ii districts, at that spot was no exultation amid the intellectual Bulsa; some feared that the political unity of the Bulsa was endangered patch others were quite sceptical most whether this segmentation would genuinely convey to a greater extent than technical as well as economical evolution to the whole Bulsa area.

4. ORIGINAL MYTHS AND HISTORY OF NON-ATUGABISA
It would live too unproblematic to class all of the Bulsa into ii groups consisting of Atuga’s descendants as well as the indigenous population. The histories of the Bulsa villages which are non direct descendants of Atuga tin live classified into 3 groups: In the stories of informants from Sandema especially, the founders of several of these villages are somehow associated amongst Atuga; they are either relatives or exactly companions who came together amongst Atuga from Nalerigu. Other versions stress an independent emigration from other places, e.g. from the Kasena, Frafra or Tallensi. Lastly, some other groups claim to live indigenous, which is often expressed through the image that their forefather came from heaven.
An exact description of the history of other Bulsa villages surpasses the work of this essay as well as tin live studied inwards R. Schott’s newspaper "Sources of a History of the Bulsa inwards Northern Ghana" (1977).

4.1 Bachonsa
According to Azantinlow (Schott 1977:157) as well as also to the writer of “Sandema Skin”, Bachonsa’s founder, ABACHONG, was ASINIE’s son, patch other authors (e.g. Parsons inwards version 1) regard the people of Bachonsa equally Non-Atugabisa.
Olivier (NAG, Diaries 19/7/1932) was non real successful inwards collecting information most Bachonsa’s history: "I was unable to acquire much intelligence from these people [Bachonsa] but they originally came from Wiaga.”

4.2 Biuk (Biu, Biung)
The master history of Biuk has been described yesteryear Fr. Isaac Akapata (2009: 34-35). There seems to live no doubtfulness that the initiatory off inhabitants of this spot did non come upward from Mamprusiland. Avobika, the founding ancestor (see 4.7), is said to have got lived inwards a cave N of the nowadays village. The thick wood around his master settlement is silent the "realm of the dead" to the Biuk people, i.e. after expiry their souls wander to this wood called Akugimoniga (west of the Abelnaba river). Avobika’s name, given to him yesteryear a human from the neighbouring hamlet of Gani, agency "popped upward similar a mushroom" (Akapata 2009: 34).
While inwards the master myths of other villages the autochthonous graphic symbol of the initiatory off settlers is expressed yesteryear their imaginary descent from heaven, inwards Biuk their origin is associated amongst the basis (living inwards a cave; "popped out of the ground").
Furthermore, according to Cardinall (1920:13) the ancestors of other places called Biung (e.g. inwards Tallensiland) lived inwards caverns:
But it is interesting to authorities notation that the sections named Biung (a word of forgotten meaning) nearly e'er lay claim to the fact that they themselves were from the basis as well as that their ancestors dwelt inwards holes inwards the ground.

4.3 Chuchuliga
Schott (1977: 161) as well as Olivier concur that the people of Chuchuliga originate from Kasena places, but patch Schott mentions Chebele (Tiebele) equally "the master spot from where a human called ACHULOA came as well as settled inwards Chuchuliga," Olivier (NAG, Diaries 1932) states that some people of Chuchuliga originated from Chiana as well as some from Tongo.
In “Sandema Skin” nosotros read most ii immigration events:
(1) Abendaa of Bilinsa inwards Sandema crossed Aninzim [River] into Chuchuliga. There he had several outstanding sons, amid them Atie, who founded Tiedema.
(2) ...some immigrants... from Melle inwards the Upper Volta, amid them Achuloa. Achuloa intermarried amongst them as well as amongst fourth dimension became the ruler of Chuchuliga...
Although the writer mentions the immigrants from Sandema first, it is unusual that the hamlet received its squall from the 2nd grouping coming from the north.
In 1911 Ataa Akankoba, Chief of Biuk, told me that Achuloa was Avobika’s sister’s son, which agency that this sis was i of the Achuloa’s father’s wives. Avobika is silent venerated inwards a large shrine inwards front end of the Biuk chief’s compound.

4.4 Doninga
Also the genealogical ties of Doninga’s founder amongst Atuga are regarded controversially.
When R. Schott (1977:151-52) visited this village, he was told the next story most its origin yesteryear Mr. Anaru from the Dorinsa section:
ADONING was a hunter. He belike came through the ground of the Frafra (to the Northeast of Bulsa country). At initiatory off he settled inwards Kandiga, c. 10 miles eastward of Navrongo). The Kandiga people speak Nankani, but originally they were Bulsa. He left that spot on a hunting trip, riding on a wild bush cow. When ADONING reached the nowadays site of Doninga, he met some people at that spot who were Sisala, as well as these Sisala were performing sacrifices to a boghluk (a shrine, inwards this instance a tang-gbain). ADONING stood yesteryear as well as heard them say a word which is "sila" which inwards the linguistic communication of the Sisala agency "get upward as well as acquire it". Then ADONING shot the i who performed the sacrifice as well as killed him. As presently equally the Sisala had realized this they ran away. Then ADONING returned to Kandiga as well as told his children whom he had begotten there, that they should pack upward their things as well as follow him to a beautiful ground (teng nalung) he had discovered. - In other versions of this story I [R.S.] gathered inwards Doninga, the founder was said to have got come upward from Wiaga or from Kaadema. The motif of the roaming hunter, finding adept farm land, is, of course, widespread inwards West Africa (cf. Cardinall 1931: 97, 232).
In Azantinlow’s business concern human relationship (Schott 1977: 155) equally quoted higher upward (4.2), Adognina (Adoning) is Akaasa’s (Akam’s), Awiag’s, Asam’s, as well as Asinie’s total brother. Like these he left his theatre unit of measurement as well as “built [his house] at Doninga” (ibd.).
This version is partly inwards understanding amongst a passage of Olivier’s business concern human relationship on the early on history of Gbedema (see below, 4.6), according to which the master people of Gbedem "first settled at Doninga where they found the Mamprussi theatre unit of measurement from Kadema."
According to version 6, Adognina was the 2nd boy of Awiag and, equally such, a blood brother of Ayuerik, the founder of Wiesi.

As quoted below (Gbedema 4.5, Schott, p. 161), at a later menses descendants of Tallensi moved from Gbedema to Doninga.
In the NAG (Accra) I (F.K.) found only a curt authorities notation on the origin of Doninga.
25/10/1932: The Doninga people originate from Nalerigu as well as Wiaga ... They have got had no dealings amongst Mamprusi as well as had no chiefs earlier the Whiteman came.
If they genuinely originated from Nalerigu, the working capital missive of the alphabet of the Mamprusi, the assertion that they had no dealings amongst Mamprusi sounds a lilliputian confusing.

4.5 Fumbisi
According to most versions R. Schott collected most the origin of Fumbisi, the founder’s squall was Afim/Afin, Afimbiik or Afindem, his father’s squall was Akanyanga. I (F.K.) prefer the squall Afim because Afimbiik sounds similar a singular derivation from Fimbisa. If the mortal was called Afimbiik, his descendants should live called Afimbiikbisa, which is non real convincing. Afindem sounds similar a plural, ‘the people of Afim’ (Sing. of dema is denoa).
In at to the lowest degree 3 versions, Afim amongst some followers left Gambaga because of quarrels. The induce of these quarrels powerfulness give us some clue most Afim’s master status.
In i version when disputes arose over guinea fowl eggs, this may hateful that Afim came from an ordinary farmer’s compound, for imperial princes would non quarrel most eggs. This story would go together amongst a tradition that Afim was a hunter. "As he was hunting, he came as well as saw this ground [here] as well as it was good, he settled here" (Schott, no date, p. 3). Influenza A virus subtype H5N1 nobleman or boy of a Rex would non exit his residence only because of a patch of adept farmland.
Another induce for leaving Gambaga adopts the mutual motif of the pregnant woman, whose belly is cutting open, inwards this instance to reckon the sexual practice of the unborn kid (cf. also a similar motif inwards Atuga’s story, p. 2 -1.2. as well as inwards R. Schott’s publication of 1990). The ensuing quarrel forces Afim to exit Gambaga.
Other informants claim that Afim as well as his relatives "quarrelled because of chieftainship" (Schott, n.d.: 3). This induce seems to live the most convincing i to me. The fact that Afim brought sampana-talking-drums from Gambaga to Fumbisi speaks inwards favour of this version, since only chiefs, as well as usually of import chiefs or kings, are allowed to possess this type of drums. If the Gambaga primary was the Nayire (Mamprusi King), this would hateful that Afim left Mamprusiland earlier Atuga, who emigrated after Nalerigu had been founded as well as had go the imperial residence.
There are i time to a greater extent than unlike versions most Afim’s travelling routes from Gambaga (ibd. p. 2), e.g. yesteryear way of Bolin, Nyandem (near Kanjaga) as well as Kanyanga. Schott (ibd. p. 3) writes most the lastly place:
According to i informant, Afimbiik as well as his followers "first settled inwards Kaadema at a spot called Kanyanga. They settled close a pond. When they saw that the H2O was non adept for drinking, they left that place.
It is surprising that Afim’s father’s squall was Akanyanga (ibd., p.1). If Afim’s manly mortal raise came from Gambaga together amongst his son, he should have got been named at that spot equally a kid as well as not, equally an adult, after a spot which the family, according to the higher upward quotation, had to exit (soon) because of the bad lineament of its water.
Akanko, the primary of Fumbisi, told Schott that their forefathers settled at a river called Kanyangsa (Plural of Kanyanga?), which was situated close Wiaga-Kom. (Another informant said that it was betwixt Wiaga/Kadema as well as Kologu). Today the descendants of the initiatory off settlers of Kanyanga believe that after expiry their souls go from Fumbisi to that spot (ibd., p. 9). This phenomenon, similar Afim’s father’s name, makes us surmise that Kanyanga settlement was non only a curt temporary rest but a existent spot of origin or at to the lowest degree that the theatre unit of measurement had stayed at that spot for a longer time. In all likelihood the Kanyanga version had been combined amongst the Gambaga migration inwards later times.
Schott’s informants unanimously declared Awuuba "to live the most senior of Afimbiik’s sons" (ibd., p. 4). Awuuba’s shrine is venerated yesteryear several of Fumbisi’s sections as well as he is regarded equally the founding ancestor of Fumbisi Yerinsa, a department from which chiefs are silent elected today.
In contrast to the versions discussed above, inwards the business concern human relationship “Sandema Skin as well as Divisional Skins” Afim came, similar the founder of Kanjaga, from Yisiak inwards Sisalaland, as well as Baasa as well as Kasiesa “who migrated from Akag-yer[i] inwards Sandema” assisted him.

4.6 Gbedema (Gwedema, Bedema, Godema)
The population of Gbedema seems to live descended from unlike waves of immigrants, but at that spot is no connexion to Atuga’s family.
Olivier, DC of Navrongo, gives us an unusually detailed description most Gbedema’s origin.
NAG: 19/8/1932. Gwedema is a spot whose ancestors had naught to do amongst Mamprussi. They came from Chakani inwards Kassena province N of Nakon inwards the Haute Volta. The Chakani people, inwards their turn, are said to have got come upward from a spot called SIA [F.K.: Tallensi area?], whence also came the people who are at nowadays at Chiana, Kayoro as well as Nakon, pure Kassena all.
These master people to go to Gwedema initiatory off settled at Doninga where they found the Mamprussi theatre unit of measurement from Kadema. They did non acquire on good amongst these people as well as after a few years moved to Gwedema. They had married the women at that spot who spoke Buli, the linguistic communication at nowadays universally spoken inwards the Builsa division, as well as have got kept the language... since.
Also R. Schott was told that the initiatory off ancestors came from the Kasena expanse inwards the north, but the names he mentions differ from those of the DC’s account.
The people of Gbedema claim that their ancestor came from a spot called Wasiga (or Wusiga) inwards the North. He passed through Chana, where the department called Gwenia is straight related to AGBERO or AGBEDO, the founder of Gbedema (1977:161).
This version resembles real much that of “Sandema Skin”:
The founder of Gbedema migrated from Wasa inwards what is at nowadays called Upper Volta [Burkina Faso]. There were ii brothers. While Agbiiro continued to Builsa, Agbiidem stopped at Chana inwards Akassena territory.
Some Gbedema sections, e.g. the "old Chief’s" lineage, believe that they are derived from the Tallensi (ibd.):
...an ancestor named ATONG (meaning ‘a human from Tong’ inwards Tale-Land) founded an off-sho[o]t of the smashing sanctuary of the Tallensi at the "external bogar" close Tengzugu... Some of the Tallensi descendants went from Gbedem to Doninga; others, from Wiaga, formed constituent of the population of Wiasi (Yuesa) inwards the South.
In Olivier’s business concern human relationship (see above) a descent from the Tallensi is only indicated indirectly when he says that the people of Chakani (where ancestors of Gbedema originated from) came from Sia, which is mayhap the Tallensi hamlet Sii, Siik, Siek, Siega or Shiega.

4.7 Gbedembilisi (Godemblissi, Godembisa)
There seems to live no doubtfulness that the little hamlet of Gbedembilisi ("Small Gbedema") is an offshoot of Gbedema. When my informants of the Gbedembilisa chief’s theatre unit of measurement asserted that their hamlet had non had chiefs inwards pre-colonial times, it is possible that for some fourth dimension after their emigration they silent recognized the primary of Gbedema equally their political leader. Schott (1977: 161) was informed that
a branch of these people [ancestors of Gbedema] split off as well as founded Gbedembilisi as well as Jaadem, some other i called Wasik from Gbedem-Kunkoak founded Yiwasa as well as Wasik-Kunkoak (today called exactly Kunkoak or Kunkwa) inwards the south.
According to “Sandema Skin,” “Agbedembiik, boy of Agbiiro [the founder of Gbedema] as well as his kinsman Anyu settled at Gbedembilisa.”
Quite extraordinary is Cardinall’s version most the origin of Gbedembilisi (1920: 17-18):
In the south-eastern corner of the Navarro District is an expanse of fairly thick bush... Influenza A virus subtype H5N1 forgotten number of years agone a hunter passed that way as well as decided to settle. Without propitiating the spirit of ground he could non do so. He thence went to the nearest tindana, who was living at Buguyinga, some twelve miles away, as well as yesteryear him was appointed tindana of the proposed settlement. Returning to the chosen spot, he built his chemical compound as well as called the spot Gunua. In class of fourth dimension a theatre unit of measurement came from the north, and, liking the country, asked the Gunua tindana for land. He pointed out the ground called Iassi, but did non appoint a tindana... In class of fourth dimension to a greater extent than people came, as well as to-day, forming the community of Godemblissi, recognise a Chief of Builsa blood as well as a tindana of unknown origin (Kontosi).
This text, interesting equally it is, appears to live real enigmatic. The spot names Buguyinga, Gunua as well as Iassi could non live identified as well as explained definitively. If nosotros assume that these names are Buli, -yinga inwards Buguyinga may live a variant of yienga, the definite plural of yeri (house, compound), Buguyinga would hateful “the houses of Bugu”. Bugu, however, could non live found on a map. The location as well as the squall of Gunua are enigmatic, too. The 2nd syllable of this squall powerfulness live explained equally Buli noa (mouths) or noai (mouth). If the initiatory off syllable tin live referred to Gbedema (also spelled Godema, dema = people), Cardinall’s story powerfulness to a greater extent than easily live associated amongst the other versions most the origin of Gbedembilisi.
Iassi, mentioned yesteryear Cardinall, powerfulness good live the Bulsa hamlet of Uassi.
It seems real improbable to me that the tindana (correctly teng-nyono) was a Kontosi (Kantussi). These ethnic groups, most of them beingness Muslim traders from the nowadays Burkina Faso or the North West of nowadays Ghana, appeared inwards the Bulsa expanse at the commencement of the 20th century.

4.8 Kanjaga
While at that spot are usually only a few scattered notes to live discovered most the origins of the villages whose inhabitants do non descend from Atuga, I could uncovering 4 unlike accounts on the early on history of Kanjaga: R. Schott (1977: 145f), R.S. Rattray (1932: 400-401), S.J. Olivier (NAG, diaries, 23/10/1932) as well as information collected yesteryear Schott inwards Fumbisi.
Although all 4 sources maintain that Kanjaga was founded yesteryear a human called Akanjag or Akana, at that spot are otherwise real smashing discrepancies inwards the presented stories.
In 1975 Schott interviewed thirteen elders as well as studied the manuscripts of Mallam Fuseini, A.S.P. Anab as well as S.C.A. Seidu inwards Kanjaga. His collected versions on the early on history "differ radically" from Rattray’s story. While all of Schott’s informants said that "Akanjag or his manly mortal raise Akunjong came from ‘Mampuruk,’ i.e. the province of the Mamprusi inwards the east" as well as only i said that he came from the sky, Rattray relates that Akana (Akanjag) was a Kasena blacksmith whose granddad left Kurugu close Dakai (Burkina Faso), moved to Chakani (near Po) as well as and then to the nowadays spot of Kanjaga, where he "built a chemical compound on the side of the loma at nowadays known equally Kanjag Pen (Kanjag’ rock)" (Rattray 1932:400). After some fourth dimension some other grouping from Konyon, a at nowadays abandoned settlement betwixt Wiaga as well as Kologo, settled at Kanjaga. Many conflicts betwixt the ii groups arose, over the class of which Apiu of Konyon, "helped yesteryear Finbisi, Gwedema, as well as Doninga, drove Akana’s descendants away to Genisa (ibd.)." After that incident the leaders of the Konyon grouping became the chiefs of Kanjaga.
The 3rd source most the early on history of Kanjaga, an business concern human relationship yesteryear DC Olivier (NAG, Diaries, 23/10/1932, p. 247), is inwards understanding amongst Schott’s declaration that Akanjag’s father, Akwunjon, came from Mamprusiland, namely from Passankwia (Kpasinkpe). From at that spot he moved to Yuwassi as well as his son, Akanjag, became the founder of Kanjaga. Like Rattray, Olivier mentions a 2nd grouping amid the early on inhabitants of Kanjaga. Their initiatory off leader, Akasa, was a Kassena as well as came from Kurugu (today Burkina Faso). "He came through Isalla [Sisala] province downwards to Santejan as well as crossed over to Kanjaga. He is said... to have got reached Kanjaga earlier Akanjag".
If nosotros compare this version amongst that of Rattray, nosotros powerfulness suspect that Rattray’s (or Olivier’s?) informants confused the names of the leaders of the ii groups. While the initiatory off settlers inwards both versions come upward from Kasenaland as well as the 2nd grouping from the due west (Konyon, Kpasinkpe), Akanjag was the leader of the Kasena group, according to Rattray, as well as he as well as his manly mortal raise arrived at Kanjaga from the due west according to Olivier as well as Schott.
Schott collected some notes most the origin of Kanjaga inwards Fumbisi. The next anecdote (Schott, n.d.) does non only give an explanation of Akanjaga’s squall but indicates a sure seniority or superiority of Afim, who helped Akanjag inwards an extraordinary situation.
It is said that i twenty-four lx minutes menses Afindem was hunting inwards the bush on some personal errands when he discovered a human inwards the hollow baobab tree. This human was asked yesteryear Afindem to come upward out of the hollow tree, but he said that he would non because he did non desire his trunk to live wrinkled. Afindem persuaded him hard as well as he took him to a spot where he, Akanjag, equally he was called according to his facial expression that he did non desire his trunk to wrinkle (Buli: kan = not, jagi = to wrinkle)...[from beingness exposed to the sunlight], would non wrinkle (Schott, n.d.: 2).
Schott was also told that Akanjag was "said to live i of Afindem’s [Afim’s] sons he left at Gambaga" (ibd.). This lastly declaration does non concur amongst the story most the hollow tree as well as is non supported yesteryear other sources.
In “Sandema Skin” (p. 1) nosotros uncovering the next passages most Kanjaga:
The origin of Kanjarga is linked upward amongst Sissala (Yisiok). Asam’s sister’s rival’s [co-wife’s] son, Akalasiak, left Yisiok amongst his parental [paternal?] brother[s] Akanwarik as well as Atolik for Builsa. Leaving his brothers to bring together Sandema, Akalasiak went as well as settled at Kanjarga.

This lastly version, tracing Kanjarga’s origin to the Sisala people, does non concur amongst most of the others. Only Olivier (NAG, Diaries 23/10/1932, p. 247) recounts that Akasa’s [= Akalasiak’s?] group, on their way from Kurugu, “came downwards through Isalla [Sisala] province downwards to Santejan as well as crossed over to Kanjaga.”

4.9 Kategra
According to Schott (1977:161) "Afim... founded Fumbisi whence at a later engagement the people of Kategra branched off."
In the early on 1920s many people of Kategra moved to Jadema. On Apr 20th, 1925, Anilig, amongst the approbation of the Ag. Commissioner of the Northern Province, was elected as well as appointed primary of the Kategra people inwards Jadema, where he also took upward his residence. The hamlet of Kategra [with the remaining population?] became i of Jadema’s sections. In September of 1933 "the Katigri [Kategra] people moved dorsum to Katigri amongst the exception of Jankansa who said at that spot is non ground at Katigri" (NAG.).

4.10 Kunkwa
Mr. Richard, the nowadays regent of Kunkwa, told me inwards Jan of 2011 that Asavie was the leader of the initiatory off Kunkwa immigrants from Nalerigu as well as that he did non come upward together amongst Atuga. Asavie had no chiefly title. He came inwards the fellowship of a Mamprusi from Wulugu, who settled inwards the nowadays Kpasinkpe as well as became primary of this village. When he was called dorsum yesteryear the Mamprusi king, he drove a peg (kpasiri > Kpasinkpe) into the basis as well as said that he would e'er rest here. It is non quite clear whether this myth of origin should dot a sure dependence of Kunkwa on Kpasinkpe.
Many sources, similar Olivier (NAG, Diaries, 18/10/32), stress the unopen connections betwixt Kunkwa as well as Kpasinkpe.
...I had already got Kunkwa’s history as well as equally I knew they were of Mamprusi origin as well as made ground sacrifices to the fetish at Passankwa, I asked them whether they at nowadays would similar to follow Passankwia as well as so the Na of Mamprussi or whether they would similar (being at nowadays Bulsa) to come upward into the futurity Builsa Tribal Council. They pleaded (?) for Passankwia to a man!
According to Ollivant (typescript 1933:3),
Atado [the founder of Kunkwa], had ii sons, Asavie, whose descendants are the Tindanas [earth priests], as well as Kamalo. The latter decided to go to Nalerigu to live proclaimed Chief of Kunkwa. He was stopped yesteryear Na Kopuse at Passankwia who told him non to go to Nalerigu, that he would proclaim him Chief on payment of cattle. This Kamalo agreed to as well as the organization [that Kpasinkwe installed chiefs?] was carried on inwards Kunkwa...
Ollivant’s as well as Richard’s versions, at initiatory off glance quite different, are non wholly incompatible. Asavie, "who was non a existent chief" (Richard), powerfulness have got used his ability as well as influence equally an basis priest (Buli teng-nyono) to go a leader or "big man" earlier his blood brother Kamalo was made primary of Kunkwa.
Ollivant (ibd.), who also tries to reconcile unlike versions, offers his ain interpretation:
I think the truthful story is that Atuga, Atado, Uaraga, 3 brothers, sons of some unknown Mamprussi, mayhap Wurungwe, settled at the places already mentioned. Atado as well as then moved from Kunkwa to Passankwia as well as his sons carried on both places...

4.11 Tandem
Tandem, consisting of the 4 sections (or villages) of Kpalinsa, Tankansa, Zamsa as well as Zuedema, is situated betwixt Kadema as well as Wiaga. It had belonged to the quondam as well as is at nowadays constituent of the latter. In political elections it was constituent of the Bulsa South constituency.
In Azantinlow’s business concern human relationship (Schott 1977: 155) a connexion of the founders of Tandem as well as Doninga as well as Atuga is established:
ATUGA’s children are: AKAASA; AWIAGH, ASAM, ASINIE, as well as he also begot ATAM as well as ADOGNINA. All of them were from i mother... ATAM also went as well as built [his house] inwards the middle betwixt Kaadema as well as Wiaga; that [place] is called Tandem.
Schott’s informant Awunchansa from Wiaga-Kom states that the people of Tandem lived inwards the Bulsa expanse earlier Atuga’s arrival as well as that they were indigenous ("came from heaven"):
(Schott 1977: 157) ...The people ATUGA met were the Kom at Komdem [kom dem, people of Kom]. They were Bulsa. Chamdem [cham, shea tree, as well as dema people] (=Tandem) settled close a shea-tree as well as that is why they are named after that tree... Chandem as well as Kom came from heaven. If they come upward from anywhere else, I don’t know it. They came downwards from sky amongst their wives as well as children as well as after they had some children, at that spot was some intermarriage betwixt them. AKOMA as well as ACHANDEM are the founders (ngaasa) of the Bulsa. AKOMA (or AKOMAO) was the leader (kpagi, elder)...
It is questionable whether Tandem, equally concerns the descent of its population, tin live treated equally a unit. In 1981 I tried to research the early on history of Tandem-Zamsa. Agbandem, my Zamsa-informant, told me that Anaanateng, their founding ancestor, had lived hither earlier Atuga came as well as that he is non only the forefather of Zamsa, but also of several other lineages inwards other Bulsa villages, e.g. inwards Wiaga, Sandema, Gbedema as well as Kanjaga. To my cognition this is the only spider web of kinship relations for people whose initiatory off ancestors lived earlier Atuga came to Bulsaland.
Nevertheless, my Zamsa informants tried to found kinship ties betwixt Anaanateng as well as Atuga. The latter was allegedly the grandson of Anaanateng’s manly mortal raise Ataduok. My informants could non tell me whether Ataduok immigrated from the Mamprusiland or whether Atuga was - inwards their genealogical organization - the boy of indigenous people, which agency that all migratory myths most Atuga have got to live discarded completely. For my constituent I believe that the fictive genealogical ties to Atuga were added at a later dot of time, for at that spot are too many elements of ancestor veneration that seem to live real ancient as well as differ from those of the other Bulsa.
The ancestral shrines at the abandoned settlement of Anaanateng’s theatre unit of measurement do non have got their equals.
...they consist of big, irregular stones, most of which reminded me of European border stones... Of the oldest manly mortal ancestor-bogluta only Atengdaara’s [Anaanateng’s son] stone is visible, the lower one-half of which is buried inwards the ground. Immediately nether this stone his father’s (Anaanateng’s) wen-stone is said to lie, as well as nether this Ataduok’s stone, the oldest known manly mortal ancestor of this lineage as well as perhaps of the whole Bulsa area.
(Kröger 1982: 17-18)
Besides, Anaanateng as well as his married adult woman are also venerated inwards the shape of ii terra cotta heads, equally they are found inwards the Koma area. It is, however, likely that these heads had been found inwards recent times as well as had been ascribed to the initiatory off ancestors.

4.12 Vare / Vari
Regarding the origin of Vare, I found a curt authorities notation inwards Schott’s newspaper (1977: 160):
The master Bulsa were partly driven out of their homeland yesteryear the onslaught of diverse incoming groups. In the traditions it is said that some fled to Kologu, some went to Naga, others to Vaari...
Moreover, Olivier could non collect solid information inwards Vare when he passed this hamlet (NAG, Diaries, 15/7/1932):
...I asked the people of Vare whether it was a fact that the Mamprussi had initiatory off settled at that spot when they came hither [?], but they said they had never heard so.
According to “Sandema Skin,” (p. 1), “one of Asam’s children Avare left as well as resettled at Vare.”

4.13 Wiesi
Like people of other villages the inhabitants of Wiesi (Yuesi) are indirectly made relatives of Atuga. Ayuerik, the founder of Wiesi, was, according to Azantinlow (Schott 1977: 157), a boy of AWIAGH. Olivier, DC of Navrongo District, was given a slice of similar information inwards Wiaga, whereas people inwards Wiesi told him "that their ancestors came from Nalerigu, that Atong was their initiatory off manly mortal raise as well as Wiassi was the squall of his boy as well as he formed the nowadays village" (NAG Diaries, 22/10/1932).

4.14 YIWASI / UWASI
About the founder of this Bulsa village, I could uncovering only ii curt notes which, however, coincide to a large degree. According to Schott (1977:161) “Wasik from Gbedem-Kunkoak founded Yiwasa” patch the writer of “Sandema Skin” mentions only that Ayiwaarik departed [from Gbedema] as well as settled at Yiwaasa. The squall given to this hamlet seems to live associated amongst Waasa, Agbiiro’s master living place, inwards nowadays Burkina Faso.

CONCLUSION
Our essay of the early on history of Bulsa villages has been hard as well as fourth dimension consuming. The many unlike versions of i historical lawsuit brand it peculiarly hard to create upward one's take heed what genuinely happened centuries ago.
There is non doubtfulness that Atuga, together amongst a little grouping of Mamprusi, came to a ground that was inhabited yesteryear indigenous as well as Buli-speaking Bulsa as well as that farther immigrations from neighbouring tribes completed the construction of the nowadays Bulsa society. It is surprising that a considerable number of the people who are by as well as large regarded equally autochthonous are (later?) associated amongst the Mamprusi immigrants through (fictional?) genealogical ties. In most cases it is the Atugabisa who build these alleged ties. However, inwards a few cases the indigenous people (e.g. inwards Zamsa) also uncovering consanguineous or affinal relationships amongst Atuga’s family.
Although amid the nowadays Bulsa at that spot is a consciousness of belonging either to the Atugabisa or the Non-Atugabisa or "Southern Bulsa," this has non atomic number 82 to a cleavage inside the Bulsa society.
Among all the other ethnic groups of Northern Ghana, the Bulsa are inwards the extraordinarily favourable status of having no larger groups of foreigners amid their population. The Kantusi (Yarisa) have got been assimilated to a smashing grade as well as the nomadic Fulani, living exterior the Bulsa villages, shape a real little minority. Associated amongst this ethnic unity nether a paramount primary who is respected yesteryear all Bulsa, a community life developed non amongst greater intra- or inter-ethnic conflicts but rather amongst a mutual history throughout the lastly 150 years as well as a self-confidence acquired inwards the successful wars against Babatu.


REFERENCES

Akapata, Isaac, Fr. (2009): Biuk, a Village amongst Bulsa Traditions. Buluk. Journal of Bulsa Culture as well as Society 5: 34-41.

Cardinall, A.W. (1920, reprint 1969): The Natives of the Northern Territories of the Gold Coast. Their Customs, Religion as well as Folklore. New York: Negro Universities Press.

Fortes, Meyer (1945): The Dynamics of Clanship amid the Tallensi. London, New York as well as Toronto: Oxford University Press.

Fortes, Meyer (1949): The Web of Kinship amid the Tallensi. London: Oxford University Press.

Kröger, Franz (1982): Ancestor Worship amid the Bulsa of Northern Ghana. Religious, Social as well as Economic Aspects. Hohenschäftlarn bei München: Klaus Renner Verlag.

Kröger, Franz as well as Ben Baluri Saibu (2010): First Notes on Koma Culture. Life inwards a Remote Area of Northern Ghana. Münster: Lit Verlag.

Lentz, Carola (1998): Die Konstruktion von Ethnizität. Eine politische Geschichte Nord-West Ghanas 1870-1990. Köln: Rüdiger Köppe Verlag.

Lentz, Carola (2003): Stateless Societies or Chiefdoms: Influenza A virus subtype H5N1 Debate amid Dagara Intellectuals. In: Franz Kröger/ Barbara Meier (eds.): Ghana’s North. Research on Culture, Religion, as well as Politics of Societies inwards Transition. Frankfurt am Main et al.: Peter Lang.

Ollivant, District Commissioner (1933): Influenza A virus subtype H5N1 Short History of Buli, Nankani as well as Kassena speaking People inwards the Navrongo expanse of the Mamprusi District (typescript).

Parsons, D. St. John (1958): Legends of Northern Ghana. London: Longmans.

Perrault, P. (1954): History of the Tribes of the Northern Territories of the Gold Coast. Navrongo: St. John Bosco's Press,.

Rattray, R.S. (1932, reprinted 1969): The Tribes of the Ashanti Hinterland. 2 vol., London: Oxford University Press.

Schott, Rüdiger (1977): Sources for a History of the Bulsa inwards Northern Ghana, Paideuma 23, 141-168.

Schott, Rüdiger (n.d.): Oral History as well as the Regulation of Social Life inwards a West African Village: The Example of Fumbisi inwards Northern Ghana. Provisional Draft. 10 pages (typescript).

Schott, Rüdiger (1990), "La femme enceinte éventrée" - Variabilité et contexte socio-culturel d'un type de conte ouest-africain. D'un conte... à l'autre, La variabilité dans la litterature orale. Paris: Editions du CNRS, 327-338.
source:http://www.kroeger1937.homepage.t-online.de/Buluk7/Atuga_last4Card.htm

The First Europeans inwards the Bulsa Area
When inwards the 2nd one-half of the 19th century European adventurers, explorers, scientists, missionaries, political as well as armed services agents found involvement inwards the hinterland of the Gold Coast, they followed traditional merchandise routes or the tracks betwixt the bigger settlements. Although many of these early on travellers have got rendered impressive as well as informative reports on the scenery, towns as well as villages, the people as well as their culture, none of them was belike complimentary from the thought that their experiences as well as written sources powerfulness live useful for the colonial plans of their European habitation country. Apparently at that spot were ii main South-North-routes, the eastern i yesteryear way of Salaga, Tamale (or Yendi) to Walewale as well as from at that spot to Gambaga or fifty-fifty farther to the N into the nowadays Burkina Faso. The western route ran via Kumasi as well as Bole to Wa as well as fifty-fifty farther on to Léo inwards Burkina. The Bulsa expanse is lying betwixt these ii routes, as well as fifty-fifty if somebody wanted to cross the northern outskirts of the hinterland shape East to West, he preferred the routes Zuarungu, Navrongo, Tumu, Lawra/Wa or Gambaga, Walewale, Yagba, Funsi (or Belele), Wa.
The initiatory off Europeans who set human foot on Bulsa basis did so for purely armed services reasons. To my cognition the initiatory off European to come upward to Buluk was Major Henderson of the British colonial army, accompanied yesteryear George Ekem Ferguson (who had a British manly mortal raise as well as a Fanti mother). Henderson left Accra on Nov 21, 1896 on behalf of the British interests inwards nowadays Northern Republic of Ghana against the French who came from the North, as well as against Babatu as well as Samory, ii notorious slave raiders. Some years earlier (1894?) a constituent of Babatu's Gurunsi captains as well as soldiers had rebelled against him as well as his Zabarima officers inwards their Seti army camp (Burkina Faso). The leader of the mutineers was Ameria (Hameria, Amarea), belike a Bulsa1, who adopted the championship of “King of the Gurunsi (Grunshi)”. This Ameria, who resided at Battionsi (Bachonsa) when, inwards Feb 1897, Henderson came to the north, seemed to live a natural ally for the British. So Henderson entered the Bulsa expanse from its Northwestern corner, as well as the Bulsa settlement that the initiatory off Europeans saw was non Sandema but the little hamlet of Bachonsa, which, however, was as well as then much to a greater extent than of import than it is today.
Henderson's negotiations amongst Amaria were non successful. Amaria had sent ii messengers to the French headquarters of Ouagadougou on March 3, 1897 who returned amongst the hope that the French would assist him against Babatu as well as so Amaria belike did non desire to jeopardy this alliance. Being refused yesteryear Amaria, Henderson as well as his soldiers went to Babatu, who for several months had resided at Kanjaga to raid the nearby Bulsa villages for foodstuff as well as slaves.
Babatu received Henderson as well as if nosotros may trust the testimonials2, the next conversation took spot (translation from French yesteryear F. Kröger):
Babatu: I desire to go to Léo, where are my captives?
“Le Anglais” [Henderson]: But which captives?
Babatu: Hamaria as well as the Grunchi [i.e. the mutineers]
“Le Anglais”: Hamaria is non your captive, for he is dependent on the French. By the way, you lot are a bad man, because you lot destroy everything that you lot encounter on your way.
Even if this utter is non authentic inwards all details, nosotros tin reckon the main interests of the ii interlocutors. After Ameria's refusal to ally amongst the British, Babatu had go a prospective ally of the colonial force. Babatu, however, seemed to live chiefly concerned amongst getting rid of Ameria, patch Henderson feared an increase of French influence inwards the contested region. Influenza A virus subtype H5N1 farther obstruction to the politically perhaps reasonable alliance was Henderson's moral aversion to the slave-raider.

Without whatsoever results the British grouping continued their expedition dorsum to Wa, where Henderson was taken prisoner as well as his unarmed friend Ferguson was shot yesteryear some of Samory's men.

Only i calendar month after Henderson's encounter amongst Ameria as well as Babatu the French officeholder Chanoine, coming from Ouagadougou, met Ameria inwards Bachonsa. as well as gave a French flag to the neighbouring hamlet of Doninga, which - having been accepted - tin live regarded equally a symbol of recognizing French protection. But Babatu, silent residing inwards Kanjaga, raided Doninga as well as burnt the flag. On March 14, 1897 Chanoine as well as Ameria attacked Babatu. A.M. Duperray inwards her volume on the Gurunsi, gives a brilliant description of this decisive battle (p. 101; translated from the French yesteryear Franz Kröger):

[Babatu] is surrounded yesteryear his best lieutenants Issaka as well as Aliou Gadiari at the caput of 400 men armed amongst rifles as well as to a greater extent than than 200 horsemen. Babatu is severely beaten. He leaves 300 prisoners as well as a smashing constituent of his troups inwards Hamaria's hands. Gadiari's boy has been killed equally good equally v other leaders. Babatu who was left yesteryear his newly enlisted recruits from Chiana as well as Nangurma flees to the South inwards management of the Mamprussi. Chanoine has fired 4000 cartridges (shots). Hamaria had 10 men wounded (hors de combat).

The battle of Kanjaga decided Babatu's destiny. He fled to Yagaba, which he devastated completely, as well as then, driven yesteryear the British, to Dagbon. In 1907 he died inwards Yendi from the seize amongst teeth of a poisonous spider.

Only ii weeks after Babatu's defeat, Captain Scal, some other Frenchman, met Ameria at Kanjaga (April 3, 1897), but to my cognition it took to a greater extent than than 4 years earlier the initiatory off European entered Sandema.

This fourth dimension the felisa did non come upward to assist the Bulsa against slave-raiders, but the inhabitants of Sandema were the aim of their attack. We know most the drive of Lieutenant-Colonel A. Morris, Chief Commissioner of the Northern Territories, through his ain written report to Major Nathan, Governor of the Gold Coast. He spoke most some hostile tribes “who have got made a exercise of raiding as well as ill-treating their to a greater extent than loyal as well as peaceful neighbours...”. Some quotations from his written report speak for themselves:

...On my arrival at Paha [Paga] I learnt that the kingdom of Sinlieh3 [Sandema] lying most half dozen miles to the due south of Tiana [Chana], was most hostile as well as a scourge to the whole neighbourhood: I thence determined to see this country...
The 3 kingdoms of Nafrongo, Tiana as well as Sinlieh are yesteryear far the most of import of whatsoever that I have got seen inwards these territories...
I was much struck amongst the first-class way inwards which the compounds inwards Sinlieh are built; they are circular inwards shape, as well as are made of real thick swish, smoothed as well as polished...
The total fighting clothes worn yesteryear the people of Sinlieh is both imposing as well as picturesque. It consists of a headdress made of thickly plaited straw... as well as into it are fixed the horns of a Hartebeeste or some other large antelope. Their bodies are protected yesteryear an enormous arrow-proof shield of oxhide, which covers them from caput to foot. Their weapons are bows as well as arrows, also a sort of “battle axe”... amongst an atomic number 26 pick-shaped head... These axes are poisoned, beingness used to inflict the “coup de grâce” to their enemies...
The prestige hitherto enjoyed yesteryear these people is broken, as well as inwards a real few months I have got every hope of enlisting first-class recruits from the people of Sinlieh, who are Kanjargas, i of the most warlike tribes inwards this Hinterland.
The armed services events of the expedition are described inwards the Chief Commissionary's diary:
March 20 [1902; inwards Chana] ...In the eve I held a large reception of all the chiefs of Tiana; they informed me that the people of Sinlieh were most hostile, as well as owing to their having defeated Barbatu on ii occasions had a vast thought of their ain ability as well as importance.
March 21 ...At 7.45 a.m. the outskirts of Sinlieh were reached (6 miles), as well as the compounds were found abandoned. At 8.45 a.m. ...small bodies of armed men were seen inwards all directions, gradually massing together. Influenza A virus subtype H5N1 large trunk had taken upward a spot on some little rocks. ... but the flame of the Maxim as well as the steady volleys of the firing line drove them out...
I went on to the King's house, which nosotros destroyed4. We returned to the army camp at Tiana inwards the afternoon. The enemy had 30 men killed during the day's fighting... It is impossible to approximate the number of the enemy wounded, equally they are e'er taken off yesteryear their friends.
March 24 ...Left Tiana at 5.55 a.m. to-day...; met the King of Chulchuliga..., who came to escort us through his province to Dober. We passed the King of Chulchuliga's chemical compound at 8 a.m, as well as reached a real fine stream...
After the armed services expedition of March 1902 “the Kings of Nafrongo as well as Sinlieh... arrived inwards Gambaga to brand submission as well as to live given the English linguistic communication flag” (Morris 1902).
In our written sources nosotros do non hear anything to a greater extent than most armed services clashes betwixt the Bulsa as well as the British colonialists.
In the years next 1902 Sandema was often visited yesteryear civil as well as armed services officers. Also inwards the enthronement of Chief Ayieta (1905) a British Officer (Major Twine) took part.
More than 20 years passed earlier the initiatory off Christian mission station inwards the Bulsa expanse was established. In 1926 catholic missionaries of the monastic say of the White Fathers come upward from Navrongo to start their go inwards Wiaga5.
The initiatory off European anthropologists, who interviewed Bulsa people (often soldiers inwards the British army) were mostly civil and/or armed services officers. A.W. Cardinall was a District Commissioner, Captain Armitage Chief Commissioner of the Northern Territories, R.S. Rattray a Captain as well as the Frenchman Louis Tauxier an “administrateur du cercle de Léo“.
The initiatory off professional person European anthropologist who spent a whole twelvemonth (1967-68) inwards Buluk doing only fundamental anthropological go was Prof. Dr. Rüdiger Schott6 of the University of Münster, Germany. In the next years he continued his go together amongst his (former) students Ingrid Heermann, Franz Kröger, Doris Blank, Barbara Meier, as well as Ulrike Blanc. Anthropologists from other universities worked inwards adept co-operation amongst the Münster-group, e.g. Piet Konings (Leiden, Netherlands), Ulrike Wanitzek (Bayreuth), Jürgen Feldmann as well as Anne Schwarz, a linguist of the Humboldt University of Berlin.
They all are grateful to the Bulsa people for their hospitality as well as their eager as well as efficient assist inwards their fieldwork.
Literature
Ahmed Bako Alhassan (1991): Babatu. Tamale (unpublished mimeo, 20 pages)
Der, Benedict G. (1998): The Slave Trade inwards Northern Ghana. Accra
Duperray, Anne-Marie (1984): Les Gourounsi de Haute-Volta. Conquête et colonisation 1896-1933. Stuttgart.
Holden, J.J. (1965): The Zabarima Conquest of North-West Ghana. Transactions of the Historical Society of Ghana, Vol VII, p. 60-86.
Morris, A., Lieutenant-Colonel (1902): Report on his expedition to Sinlieh. Public Record Office, London Co 879, 78, o5939, No. 25352
Ollivant (1933): The Kassena und Builsa Tribes. Navrongo (unpublished, mimeo, 7 pages)
1Ollivant (1933, p. 6) was informed yesteryear Babatu's Equus caballus boy, Mamadi Kantosi: 'Marea... came from Kanjaga'. Holden (1965, p. 78) writes that 'Amaria was born at Santijan close Kanjaga, on the Sisala/Bulsa boundary... He maintained unopen links with... northern Builsa as well as Sisala towns where he had many relatives...'
2Duperray (1984, p. 98) quotes this dialogue from Chanoine's missive of the alphabet of March 13, 1897.

3The squall used for the nowadays district working capital missive of the alphabet is unfamiliar. The telephone substitution of Sin- for San- inwards the chemical compound substantive San-dema (people of San) is non extraordinary (cf. variation of a-i inwards sanyaara – sinyaara, rattle). We can, however, only speculate, why the early on informants of the British exchanged dema (people) for lieh (daughter?). Fr. Alfred Agyenta surmises that at that spot was perhaps some influence of Saniah, a term that the Kasena work for Sandema.
4In 1979 the Sandemnaab, Sir Azantinlow Ayieta, showed me a cartridge that the British had shot at the chief's compound. He fifty-fifty mentioned the twelvemonth 1902.
5We hope to discover an article on the early on Christian missionary go inwards i of the side yesteryear side issues of BULUK.

6Cf. his article most his initiatory off impressions as well as early on visits of the Sandemnaab, p.27