Mutanen Konkomba

Mutanen Konkomba ƙabila ce ta Gur wadda ta fi zama a Arewacin, Brong Ahafo, Volta, Gabas da Babban Accra na Ghana. Gundumar Saboba da Chereponi da Nanumba da Gushiegu da Karaga da Zabzugu da Tatale-Sanguli a yankin Arewa da kuma Nkwanta ta Arewa da Kudu a yankin Volta wasu ‘yan misalan gundumomin gudanarwa ne da ake ganin Bikpakpaam a cikin dimbin al’umma. Sauran manyan garuruwan Bikpakpaam a Ghana sune Atebubu, Kintampo, Techiman da Yeji a yankin Brong Ahafo. Bisa ga dokar 280 na dokar Anatomy na Ghana, mutanen Konkomba (wanda aka sani da Bikpakpaam) su ne kabilanci na biyu mafi girma a yankin Arewacin Ghana.

Kididdiga ta shekarar 2010 ta nuna cewa Bikpakpaam a Ghana ya kai 823,000 da kuma amfani da yawan karuwar yawan jama'a zai ba da fiye da miliyan daya a yanzu. CIA The World Factbook ta rahoto a cikin Demographics na Ghana cewa mutanen Konkomba sune rukuni na 8th mafi girma a Ghana wanda ke wakiltar 3.5% na Jimlar yawan jama'ar Ghana. Saboba (Chabob) a yankin Arewacin Ghana shine babban birnin duk Bikpakpaam a Ghana. Ana kuma samun Bikpakpaam a cikin jamhuriyar Togo, 'yar uwa a yammacin Afirka ga Ghana. A Togo Bikpakpaam ya fi zama a cikin Kara, Tsakiya da Lardunan Plateaux. Guerin Kouka (aka Nanguem Do, babban birnin gundumar Dankpen) a yankin Kara shi ne babban birnin Bikpakpaam a Togo. Gundumar Dankpen tana arewa maso yamma corridor na Togo. A cikin asusun Schwartz (2005), Bikpakpaam yana da kusan 50,100 a Togo. Kididdiga ta 2011 a Togo ta nuna duk da haka cewa jimillar mutanen Bikpakpaam a gundumar Dankpen kadai ya kai 122,209.

Ziyarci harshen Konkomba don ƙarin bayani. Mutanen Konkomba suna magana da yaren Konkomba a.k.a. Likpakpaln.Njindan, Bernard. 2014. Konkomba People in Ghana: A Historical Perspective. Unpublished Manuscript. July, 2014. Rawar gargajiya ta mutanen Konkomba ita ce Kinachunŋ (lafazin k-i-naa-chung). Basaraken gargajiya da ake kira Ubor ne ke jagorantar duk matsugunan Konkomba.Njindan, Bernard. 2014. Konkomba People in Ghana: A Historical Perspective. Unpublished Manuscript. July, 2014. A yankunan Bikpakpaam da ke da rinjaye, mutane sun kafa ko kafa nasu sarakunan da ke aiki a matsayin masu kula da matsugunan. Misali, yankin Saboba yana da Uchabob-bor a matsayin mai mulki. Bikpakpaam ya yi imani da ƙarfi da haɗin kai, azama da aiki tuƙuru.

Har zuwa farkon karni na 21, aikinsu na farko shine noma da kiwo. A fannin sana’a, Bikpakpaam galibi manoma ne da masu kiwon dabbobi kamar kiwo, da qananan dabbobin dawa da shanu. Wannan, mai yiwuwa, ya bayyana matsuguninsu da ke warwatse a yankin yammacin Afirka. Lallai, MaasoleMaasole, S. C. 2006. The Konkomba and their Neighbours from the pre-European period to 1914: A study in inter-ethnic relations in Northern Ghana. Accra: Ghana Universities Press. ya bayyana cewa Bikpakpaam ya kasance a koyaushe yana tafiya, don neman filayen noma masu albarka. Yawancin Konkombas suna ƙwazo a cikin ilimi a yau da kuma ayyukan bincike na baya-bayan nan cewa Konkombas zai zama babban ƙarfi a siyasa, kiwon lafiya, ilimi da ƙungiyoyin jama'a nan da 2025.

 Asalin da ethnogenesis 
Konkomba a asali suna kiran kansu a matsayin Bikpakpaam (jam'i) kuma zuwa harshensu a matsayin Likpakpaln. An wakilta namiji na kabilar ukpakpaanja yayin da mace ta dauki ukpakpaanpii. Koyaya, sigar anglicized, 'Konkomba' ita ce kalmar da aka saba amfani da ita don nufin duka mutane da harshe. Bikpakpaam ƴan asalin arewacin Ghana ne. Rattray (1932) yayi magana akan Bikpakpaam a matsayin wata muhimmiyar kabila a yankunan arewacin Ghana.Rattray, R. S. (1932). The Tribes of the Ashanti Hinterlands, 1. Oxford: Clarendon Press. Maasole (2006) ya kuma bayyana Bikpakpaam a matsayin, ‘yan asalin Arewacin Ghana.Maasole, S. C. 2006. The Konkomba and their Neighbours from the pre-European period to 1914: A study in inter-ethnic relations in Northern Ghana. Accra: Ghana Universities Press. Kafin zuwan wasu kabilu da dama a yankunan arewacin Ghana a shekarun 1400 zuwa 1500, Bikpakpaam ya riga ya zauna a yankin.Martinson, H. B. (1995). The Hidden History of Konkomba Wars in Northern Ghana. Ghana: Nyagse Foundation. Ziyarci harshen Konkomba don ƙarin koyo (tushen kwayoyin halitta, haruffa, sautin sauti...) game da Likpakpaln (harshen Konkomba).

 Asalin da Tarihi 
Asalin Bikpakpaam ya kasance batun bincike na dogon lokaci yanzu. An bayyana cewa Bikpakpaam ya fi zama a yankin gabas kafin zuwan wasu kabilu da dama a yankunan arewacin Ghana a shekarun 1400 da 1500.Martinson, H. B. (1995). The Hidden History of Konkomba Wars in Northern Ghana. Ghana: Nyagse Foundation. Daga nan sai Bikpakpaam ya yi hijira zuwa wasu yankuna a farkon rabin karni na ashirin, wani bangare na matsin lamba na mulkin mallaka da kuma wani bangare na neman filayen noma masu albarka. Hakan ya bude wa sauran kabilun kofar shiga su mamaye filayensu.

Ba a san tarihin inda Bikpakpaam ya fito ya zauna a Ghana ba. Abin da aka sani shi ne, Bikpakpaam ya mamaye yankin da ake kira Kyali/Chare (yanzu Yendi) har sai da Dagombas suka ci gaba da gabas tare da fadada su kuma suka kara ture su tare da goyon bayan sarakunan mulkin mallaka. Fynn (1971) ya ce 'mun san cewa kakannin Dagombas sun hadu da mutane irin su Konkomba da ke zaune a arewacin Ghana'.

A cewar rahotanni daga dattawan Kikpakpaan, Gonjas, a ƙarƙashin Ndewura Jakpa, sun yi nasara a kan Dagombas a ƙarƙashin Ya Na Dariziogo, kuma sun tilasta wa na biyun yin watsi da babban birninsu (wanda a halin yanzu ake zaton yankin Tamale/Kumbungu) ya koma wurin da suke a yanzu, Yendi, wanda ya sa su bar birnin. sai wani gari ne na Bikpakpaam mai suna Chare. Sabbin shigowar sun ingiza Bikpakpaam baya suka kafa rarrabuwa a tsakaninsu. Duk da ikirarin suzerainty, Dagombas da alama bai taba yin iko da Bikpakpaam ba.Brukum N.J.K, 2001: The Guinea Fowl, Mango and Pito Wars: Episodes in the history of Northern Ghana, 1980-1999. Accra, Ghana Universities Press.

A cewar Martin (1976), Dagombas sun kori Konkomba, suka kafa sarakunan yanki a cikinsu. Manyan garuruwan suna da yanayin sansanonin tsaro, waɗanda ke da dabarun gabas da Kogin Oti amma Bikpakpaam ba a haɗa su ba. Dangantaka tsakanin su da Dagombas tayi nisa da gaba. Akwai kaɗan, idan akwai, haɗuwa ta aure. Wani bangare na tarihin baka na halittar Dagbon ya nuna cewa Dagombas sun mamaye Bikpakpaam lokacin da suka koma yankin gabashin yankin Arewa. Sai dai Bikpakpaam sun yi kakkausar suka kuma suka ki amincewa da ikirarin cewa suna yakin Dagombas. Mutanen Konkomba sun sha nanata cewa da radin kansu sun kaura, domin neman filaye masu albarka da korayen kiwo na dabbobi, a lokacin da Dagombas ya isa. David Tait (1964) ya ruwaito wani dattijon Bikpakpaam yana cewa: “Lokacin da muke girma muka hadu da kakanninmu, suka gaya mana cewa (kakanninmu) sun zauna a Yaan/Chare (Yendi) tare da Kabre da Bikwom. Dagombas a lokacin sun fi zama a Tamale da Kumbungu daga nan suka hau dawakai suka nufi Yendi”. Mun ga dawakai kuma dole ne mu matsa gabas.David Tait (1964): The Konkomba of Northern Ghana. London: Oxford University Press. Published for the International African Institute and the University of Ghana by the Oxford University Press

 Kungiyar kafin mulkin mallaka da na zamani 
Ƙungiyar siyasa ta Bikpakpaam kafin mulkin mallaka ta ta'allaka ne kan gundumomi da dangi ke zaune waɗanda matsayinsu da 'yancin cin gashin kansu ke wakilci ta hanyar kasancewar ubor (shugaba) da wurin bautar ƙasa wanda shugaban addini, utindaan ( firist na ƙasa) ya ba da. Ubor shine shugaban gudanarwa da shari'a na al'ummomin Bikpakpaam. Babban ayyukan ubor sun haɗa da (amma ba'a iyakance ga) wanzar da zaman lafiya, haɗin kai, oda, adalci da haɗin gwiwa tare da sauran sarakuna don wanzar da zaman lafiya da sasanta rikici da rigingimu. Utindaan, mutum ne mai muhimmanci ba a tsakanin Bikpakpaam kadai ba, har ma da sauran kabilun Ghana, musamman a tsakanin kabilun ‘Gur’.Wannan lafazin Utindaan yana nufin mai kula da ƙasa, ga wasu kuma ga wasu, tana nufin maƙiyi na farko a ƙasar. A adabi yana nufin “mai mallakar ƙasa.” Utindaan yana da kuma yana ci gaba da samun ikon mallakar matsuguni gaba ɗaya, fiye da aiwatar da ayyuka na ruhaniya da iko akan wurin. Ubor da utindaan suna aiki tare don sayarwa ko raba fili ga daidaikun mutane. A tarihi, firist na ƙasa (utindaan) ya fara zama a tsohon garin Kyali/Chare, Yendi na yanzu a Yankin Arewa.

A zamanin yau, an tsawaita ayyukan ubor. Ubor shine bakin mutane, yana ba da izini da amincewa don ayyukan ci gaba. Ubor yana aiki kafada da kafada da shugabannin siyasa, masu zaman kansu, da na addini don tabbatar da walwala da ci gaban al'umma baki daya. Fadar sarki (kinakok) ita ce wurin farko na kira ga duk wata hukuma ko wata kungiya ta ci gaba da za ta ziyarci al’umma don ci gaba ko wata manufa. Kinakok babban ofishi ne da ake mutuntawa kuma mai martaba yana da masanin harsuna ubonabr aka (wunlaan), marubuci (ugbangmeer), babban firist, majalisar dattawa, sojojin ƙafa, masu gadi da bayi. Ubor shine shugaba kuma babban jami'in gudanarwa na kinakok. Kinakok kuma yana zama filin kotu na gargajiya don sasanta rikice-rikice da rikice-rikice. Yawancin lokaci ana cin tarar mutane masu laifi don sulhunta rikice-rikice da rikice-rikice cikin lumana. A al'adance ubor yana auren mace fiye da ɗaya saboda mata da yawa an ɗaura masa aure daga dangi daban-daban.

Kusa da ikon utindaan shi ne uninkpel, shugaban dangi. Matsayin uninkpel kusan ana keɓe shi ga mafi yawan dattijo na dangi. Kowane dangin Bikpakpaam yana da uninkpel wanda shi ma yake kula da al'amuran danginsa. Uninkpel da utindaan aiki hannu-da-hannu da bayar da rahoto ga ubor wanda shi ne shugaba.

Tsarin zamantakewa na ci gaba na Bikpakpaam yana alfahari da jagorancin matasa wanda aka sani da KOYA (Konkomba Youth Association). KOYA tana aiki ne musamman wajen hada kan Bikpakpaam, samar da zaman lafiya da ci gaba a tsakanin Bikpakpaam, wayar da kan Bikpakpaam kan muhimmancin ilimi da kuma bukatar kawar da tsofaffin ayyukan al'adu. KOYA kuma tana shiga tsakani da sasanta rikicin kabilanci. KOYA tana da rassa da yawa a duk ƙauyukan Bikpakpaam a Ghana da kuma rassan ƙasashen waje a cikin Amurka da Ingila.

Bikpakpaam kuma yana da shugaba na matasa da matasa mai suna unachiponbor (shugaba matashi). Unachiponbor yana daidaitawa da inganta zaman lafiya, hadin kai da zamantakewa tsakanin matasa. Ya tabbatar da cewa duk samari maza da mata sun samu isasshen tallafi daga sauran samari a lokacin bukukuwan aure, Ya kuma jagoranci samari zuwa gonakin surukai (a matsayin sadaki) ta hanyar ayyukan gama gari. Unachiponbor kuma ya jagoranci ’yan uwansa matasa don su tono kabarin surukai, da bayar da kinachung da ta dace a lokacin jana’izar surukai.

 Al'adun Bikpakpaam 
Imani Bikpakpaam: Bikpakpaam suna da imani da yawa kamar sauran kabilu. Bikpakpaam ya yi imani da wanzuwar Babban Halittu ‘Uwumbor’ (Allah) wanda ya tabbata a matsayin mahaliccin komai da ba a halicce shi ba. Uwumbor yana sarrafa kowane abu kuma yana ba da iko ga wasu ƙananan alloli da ruhohi a ƙarƙashinsa don kula da halittun da aka tsara. Haka kuma Bikpakpaam ya yi imanin cewa Uwumbor ya ba wa kowane mutum nasa kaddara kuma ba wanda ke da ikon canza kaddararsa ko ta wani. Allah mahalicci ne kadai yasan makomarsa.

Akwai kuma imani a cikin Bikpakpaam cewa Allah ne ya halicci kowane mutum kuma Allah ne kadai zai iya tafiyar da yanayin rayuwar mutum ko kayyade tsawon rayuwarsa. Idan mutum bai gama abin da aka ba shi ba ko ita a duniya, Allah ba zai taba mayar da shi ba watau Allah ba zai bar mutumin ya mutu ba, amma idan ya faru, Allah zai bar mutumin ya sake rayuwa ya kammala aikin. Irin waɗannan mutanen da suka sake dawowa suna da sunaye na musamman da za a iya gane su kamar su Jagri (namiji mai reincarnation), Piigri (mace mai reincarnation), N-ya (kakata), don mace ta sake reincarnation, N-yaja (kakana) ga namiji mai reincarnation.

Bikpakpaam yi imani da cewa akwai mugayen ruhohi da suke azabtar da mutane ta hanyar cuta, talauci, rikice-rikice, fari, har yanzu haihuwa, nakasu, mutuwa, tabin hankali da dai sauransu. Sun kuma yi imani da wanzuwar counter ruhohi (nagargaru) wanda ke magance matsalar. hare-haren mugayen ruhohi. Bugu da ƙari kuma, Bikpakpaam ya yi imani da ruhohin kakanni (samuwar ruhun matattu), wanda suke kira Bitekpiib. Suna da ra'ayin cewa waɗannan ruhohin kakanni suna ɗaukar fansa a kan abokan gaba, suna kare sauran dangi da kuma kula da rayuwar gabaɗaya ta dangantakar da ke da rai. Don haka, suna zuba liyafa suna yin hadayu don su gamsar da ruhohin kakanni.Banyubala, D.N., Posthumous Organ Retention and Use in Ghana: Regulating Individual, Familial and Societal Interests. Health Care Anal, 2014

Waɗannan akidar Bikpakpaam na ƴan asalin suna shuɗewa suna ba da hanya ga Kiristanci da Musulunci. Yawancin Bikpakpaam na zamanin mulkin mallaka sun rungumi Kiristanci kuma sun gaskanta da Allah Uku (Uba, Ɗa da Ruhu Mai Tsarki). Don haka, Saboba da sauran ƙananan hukumomin Bikpakpaam gida ne ga majami'u masu yawa da suka haɗa da Cocin Katolika, Orthodox, Pentikostal da majami'un Charismatic. Kusan kashi 5% ko ƙasa da haka na Bikpakpaam Musulmai ne.

Baƙin Bikpakpaam: Bikpakpaam suna sada zumunci da maraba da mutane. Sanannu da karimcinsu, dangin Bikpakpaam na yau da kullun za su karɓi baƙi, su ba su ruwa su sha, kuma su yanka tsuntsun gida ko ƙaramar namun daji don shirya abinci ga baƙo. Suna sa baƙi su ji a gida da kuma wani ɓangare na danginsu. Suna kuma ba da abubuwan tunawa da dabbobi don kiyaye maziyartansu. Bikpakpaam suna hulɗa da makwabtansu kuma suna girmama kowa ba tare da nuna bambanci ba. Sau da yawa suna kula da baƙi ko baƙi fiye da yadda suke bi da kansu. Bikpakpaam yana alfahari da ɗimbin ɗimbin ayyukan fasaha da kayan gargajiya. Ayyukan zane-zane da kayan ado masu kayatarwa da kyan gani na raye-rayen gargajiya (kinachung, njeem, ichaa, tibaln, nbanba da sauransu) sun sa Saboba da sauran ƙauyuka da kewayen Bikpakpaam ya zama wurin yawon buɗe ido mai ban sha'awa da lada don ganowa.

Gado a tsakanin Bikpakpaam: Gadon Bikpakpaam na kabila ne. Kowane ɗan Kikpakpaan na zuriyar uba ne kuma zai gaji dukiyar mahaifinsa/ta. Gadon kakanni, duk da haka, yana nuna girmamawa da girmamawa ga dangantakar uwaye, wanda galibi ana gani kuma ana amfani da shi azaman gida na biyu ga yaro da kuma matsayin mafaka a lokacin tashin hankalin dangi. Iyaye mata da yara kuma suna amfani da iyalai masu uwa a matsayin babban filin saka hannun jari. Iyalin uba na girmama dangin uwa ta hanyar noma daya daga cikin gonakinsu zuwa gonaki a kowace shekara kyauta. Bugu da kari, iyalai masu uwa suna da hakkin yin jana'izar surukai masu daraja da daraja wanda dangin uba suka dauki nauyin yi.

Hazakar Bikpakpaam: Bikpakpaam suna da wayo da sabbin abubuwa a cikin tsarinsu na gargajiya. Kirkirar da kakannin Bikpakpaam suka kirkira sun hada da kayan aikin gona, kayan kida, kayan aikin farauta/makamai irin su liluul, butom, ilopiin, kakpola, kitaln da dai sauransu, Ƙwarewar gine-gine da gine-gine da fasahohinsu ya haifar da tsarin gida kamar libubul, lipil, kachala, kikpawung, da n-yaam (na fenti), tinabin (takar saniya) (na gyaran gidaje) da sauransu. Wasu kayan kida sune liwul ( sarewa), kibeek (guitar), ligangaln (drum), kiwujabik (nau'in sarewa), lidabuln (nau'in ganga) da ukpiihn (ƙaho). Tufafin al'adu sun haɗa da unaa (ƙahon ƙaho), tangana (tufafi na gargajiya), tanbena (tufafin rawa da aka yi wa ado da dutsen ado da lu'u-lu'u), tibaan (jingles) da sauransu, Kayan aikin gida / kayan wanka sun haɗa da libuul (mai sanyaya yumbu), nkin (tukun yumbu), sagbo (jar), kiyiik (calabash), bukpakpankiib (sabulun gargajiya) da sauransu.

Jarumtaka da aiki tuƙuru na Bikpakpaam: Muhimman dabi'u na Bikpakpaam sun haɗa da: jaruntaka, aiki tuƙuru, azama, karimci, baƙi, jajircewa, da haɗin kai, son rayuwar iyali da tallafi ga ƴan uwa. Wannan sifa mai aiki tuƙuru ta samo asali ne a matsayin wani ɓangare na al'adun su wanda ke buƙatar kowane matashi da ya yi aiki tuƙuru don yin noman gonarsa da ta iyayensa a lokaci guda don samun 'yancin kai ta fuskar tattalin arziki da kuma renon iyalansu. A zamaninsu na ciyawa, manoman Bikpakpaam na yau da kullun za su yi noman doya da hannu, suna alfahari da tudun doya 15,000-20,000 duk shekara. Wannan ya bayyana a cikin gaskiyar cewa Bikpakpaam sune manyan masu noman doya a Ghana da Togo. A Ghana, Bikpakpaam na alfahari da ciyar da al’umma har ma da fitar da doya ta kasuwar Konkomba da ke Agbogbloshie, Accra. Baya ga noman doya, manoman Bikpakpaam kuma suna alfahari da noman masara, masarar guinea, da gonakin gero da shinkafa. Matan Bikpakpaam suna kula da maza yayin da suke noman gona, amma kuma suna noma nasu gonakin da suke noman kayan lambu da legumes (na gyada, da wake). Har ila yau, mata suna tattara 'ya'yan itatuwa don samun fa'ida ta tattalin arziki wato shea goro (wanda ake yin man shea) da 'ya'yan itacen dawadawa, masu amfani iri-iri. Matan Bikpakpaam suma sun yi fice wajen sarrafa girbi da bayan girbi da tallan kayan abinci. Tara itacen wuta da gawayi don amfanin gida da kasuwanci na daga cikin ayyukan mata na Bikpakpaam. Ƙirƙirar wani abin sha na gida da aka sani da ndamam ("jan abin sha") wanda aka fi sani da pito kyauta ce ta halitta da kuma adana mata. Bikpakpaam kuma yana yin kiwon dabbobi don amfanin gida da kasuwanci. Irin waɗannan dabbobin sun haɗa da tsuntsaye (fowls, fowls na Guinea, agwagi, da tattabarai), naman dabbobi (yawancin awaki, tumaki, da shanu) da alade. A cikin 'yan kwanakin nan, wasu manoma sun tsunduma cikin noman alade, ciyawar ciyawa da noman zomo don kasuwanci. Manoman Bikpakpaam suma a yanzu suna alfahari da manya-manyan itatuwan 'ya'yan itace, musamman mango da bishiyar cashew. Al'adar haɗin kai ta hanyar aikin gama gari wanda ake kira nkpawiin yana nuna aiki tuƙuru, haɗin kai da haɗin gwiwa tsakanin al'ummomin Bikpakpaam.Acedo-Carmona, C. and A. Gomila, Deciding to Cooperate in Northern Ghana: Trust as an Evolutionary Constraint Across Cultural Diversity. Span J Psychol, 2015. 18: p. E91. Anan, daidaikun mutane suna neman taimako daga dukkan al'umma don biyan bukatun ƙwadago (noma, gine-gine da sauran nau'ikan ayyuka) kuma hakan yana faruwa bi da bi. Bikpakpaam suna da sauri, jaruntaka kuma suna sane da tsaro.

Abincin da abin shan Bikpakpaam: Bikpakpaam suna cin abin da suke noma/ noma/baya. Abincin Bikpakpaam yana da lafiya sosai kuma yana nuna yanayin lafiyarsu. Abincinsu na yau da kullun sun haɗa da "Bisatom" (a zahiri, "abinci mai zafi") wanda aka fi sani a Ghana da "tuo zafi" (TZ), "sakɔla" wanda aka fi sani da Ghana a matsayin "fufu" wanda aka yi da dawa, "likaal/kalaa/tubani” an yi shi da garin wake da gero da kuma hade da wasu kayan abinci da dama. A kokarinsu na cimma daidaiton abinci, kakannin Bikpakpaam sun gano nau'ikan kayan lambu masu kyau; wasu daga cikinsu ’yan asali ne amma wasu sanannu ne kuma suna da yawa a wasu wuraren. Waɗannan sun haɗa da amma ba'a iyakance ga: "imuan" (okra), "tinyangban" (hibiscus), "kijuuk" (sunan Ingilishi ba a gano ba)", "timonfar" (ganye okra), "likpakajul" (ganye sesame), "litukal" ( ganyen baobab ), “kikotumok" (ba a gano sunan Ingilishi ba)”, “tignaafar" (Sunan turanci ba a gane su ba) “inangbanatun" (sunan turanci ba a gane su ba), "tigbufar" ( ganyen kapok), “suwaka”, (ganye mai ɗaci), “unaa” ( alayyahu ) da dai sauransu. Ana amfani da waɗannan kayan lambu don shirya miya, stews ko a matsayin gefe tare da kayan abinci masu mahimmanci.

Abin shaye-shaye, na asali kuma ingantaccen Bikpakpaam ana kiransa “Pito”. Pito giya ne mai daɗi na gargajiya wanda aka yi daga karce ta amfani da masarar ƙwaya tare da sinadarai na halitta kuma babu ɗanɗano na wucin gadi kuma babu abubuwan kiyayewa. Pito ana busa shi da ƙura ko ba a haɗe ba. Pito da aka haɗe yana da kyau don "lokacin farin ciki", jana'izar, bukukuwa da sauran bukukuwa. Ana amfani da Pito mara ƙima azaman abin sha don dalilai daban-daban. Bambance-bambancen abinci na Bikpakpaam kuma na iya yin alfahari da tubers kamar dawa, rogo, dankalin turawa da hatsi kamar masara, gero, masarar guinea, “ipui”, da shinkafa, tsaba guna (“kpaka” da “jam-jam”) ("inabe" da "keer") da dai sauransu.

Sunayen Bikpakpaam: Bikpakpaam ya gaskanta sunan daya shafi yana rinjayar rayuwarsa. Sunaye masu kyau suna kawo nasara da wadata ga mutum. Don haka, ana kula sosai wajen zabar sunayen yara. Duniya mai suna Bikpakpaam yana da faɗi sosai saboda ya ƙunshi dukkan nau'ikan sunaye - yanayi, matsayi, karin magana, ban dariya da magana da kuma sunayen flora da fauna da dai sauransu. Wasu sunayen da ake ba wa yara suna nuni ne da wani lamari na musamman da ke da alaƙa da na yaro. haihuwa ko wahayi ta hanyar tunani na musamman ko buri ta hanyar dangantaka. Sunaye a tsakanin Bikpakpaan kuma na iya zama karin magana ko ban sha'awa dangane da yanayin kewaye da/ko yanayi ko isar da sako ga makwabta/dangi. Wannan tsarin suna mai wadata ya sanya Bikpakpaam sunaye na musamman da ban sha'awa cikin ɗaukaka.

A al’adance, iyaye/iyalin uwa su kan zabi sunan da aka ba wa na farko da aka haifa a kowace mace da kuma iyayen/dangin namiji, ko kuma mata da miji su zabi sunan da za a bai wa ‘ya’yan da za su biyo baya bisa yarda da juna. Idan aka haifi yaro, sai a aika da tsuntsu ga dangin matar a matsayin kyauta don sanar da haihuwar yaron. Kaji namiji yana nuna yaron namiji ne kuma akasin haka. Asalin wannan kyauta shine fara saka jari don makomar yaron. Bayan 'yan kwanaki-makonni an keɓe wata rana ta musamman don sanya wa yaron suna, a cikin murna (ci, sha, waƙa, da rawa......) Mutanen Konkomba.

Misalai na suna Konkomba da ma'anarsu:

Tanamwir: Mulkinmu mai girma 

Wumborja: Ubangiji kariyar mu 

N-Muanbindo: Akwai farin ciki a gidana 

Barkei: “haƙuri” 

Ndonbi: Ina godiya gare su 

Wumborgnan: Allah ya kyauta 

Wumborkan: Allah ya ga 

Banyubala: Ba sa fahariya. 

Bilinsun: Sun manta abin da suka ce

Nkumpoi: Mutuwa taurin kai 

Tabime: Kada ka raina ni 

Biyakakumi: Idan da sun bar raina 

Ulanja: “jovial” 

Iwunliin: Kaddara 

Ujakpa: “karfi kamar kifin shark” 

Wumborti: Baiwar Allah 

Wumborbe: Allah yana rayuwa 

Nsimbaan: Jini daya 

Nsanyaan: The hanya mai kyau 

Nignan: Yana da kyau 

Kajah: An haife shi ƙarƙashin rumfa ko rani 

Bindan: Su zo.

Wasu sunaye:

Dana da Dawon: tagwayen maza 

Pona da Powon: Tagwayen mata 

Nakoja: Namiji da aka haifa bayan tagwaye 

Nakol: An haifi mace bayan tagwaye 

Napari: Haihuwa ta biyu bayan tagwaye (namiji da mata) 

Sanja: Namiji da aka haifa a kan hanya yayin tafiya 

Sanpu: Mace haihuwa A kan hanya a lokacin da ake tafiya 

Jabaab: Namiji tagwaye wanda yayansa/yar'uwarsa tagwaye ta rasu kafin bikin suna. 

Pibaab: Mata tagwaye wanda tagwayen kanne/'yar uwarta ta mutu kafin bikin suna

Gidajen Bikpakpaam: Tun zamanin mulkin mallaka, iyalai da yawa na Bikpakpaam suna zama tare a gidajen danginsu na gargajiya. Lokacin da samari da 'yan mata suka girma kuma suka yi aure sukan bar gidan iyali don kafa iyalansu. An gina gidajen da dakuna zagaye ko rectangular, daga baya (laka) kuma an yi rufin da katako. Matan Bikpakpaam sun yi alfahari da kirkiro fenti na gargajiya da aka fi sani da n-yam da aka yi da kututturen ’ya’yan itacen Dawadawa da ake amfani da su wajen yin zane da kuma yin ado a cikin dakuna. Abubuwan da suka faru bayan mulkin mallaka sun haifar da gabatar da bulo da tubalan da aka yi da siminti da gidaje masu siminti, wanda aka yi rufi da zanen zinc.

Wasu al'adun gargajiya na Bikpakpaam

Ayyukan Aure: Auren Bikpakpaam sun samo asali ne tare da ginshiƙai da yawa. Ire-iren auratayya da musanya na al’ada sun sa aka samu buɗaɗɗen tsarin aure mara iyaka. Duk da haka, al'adun da ke tare da waɗannan aure sun wanzu. A tsarin aure na yanzu, dangin ango suna noma kuma suna ba da gudummawa da yawa ta hanyar sadaki ga dangin amarya. Wadannan gudummawar da yawa yanzu an rage su sosai zuwa kawai sadaki mai sauki da ake biya ga dangin amarya bisa karfin kudi na dangin ango. Haka kuma dangin amarya suna mika jerin kayayyaki (tufafi, kicin da kayan gida) ga dangin ango domin su saya wa amarya. A tsarin auren, mata tun suna kanana ko kuruciya ana angwance da su, wani lokaci, mazan manya wadanda suke jiran su girma da aure. Wannan al’adar ta dade da daina amfani da ita domin matan aure da ba sa son mazajen aurensu sun rabu da auren sun gudu, wani lokaci kuma su kashe kansu. Aure a yau an gina shi ne tsakanin daidaikun masoya wadanda bayan kulla alaka suka gabatar da wadanda za su aura ga iyalansu domin tantancewa da karbuwa. Kafin aure, macen takan ziyarci gidan mutumin na ɗan lokaci (domin yin nazari kuma dangin mutumin su tantance) daga baya, ta koma gidan dindindin idan an ɗaura auren. Kiristanci ya yi tasiri a kan wannan yanayin zamani a tsarin aure na yanzu a tsakanin Bikpakpaam.

Wani fitaccen al'amari da ke dakushewa a tsarin aure na Bikpakpaam shi ne polygyny. A da, ukpakpanja na yau da kullun na iya auren mata fiye da ɗaya, gwargwadon ƙarfinsa na zamantakewa da na kuɗi. Yanzu saboda kiristanci, kuncin tattalin arziki, kishiyoyi da zamani, auren mata fiye da daya yana gushewa kuma yawancin mazan yanzu suna auren mace daya kacal, mafi yawansu biyu sai biborb (shugabanni) wadanda har yanzu suke auren mata da yawa da dangi da masu fatan alheri suka aura. A cikin al'ummar Bikpakpaam da aka saba a yau, ana iya samun wasu lokuta da mace za ta iya auri 'yar uwan ​​mijinta da ya rasu.

Ayyukan binne gawa: Bikpakpaam bisa ga al'ada yana binne gawawwakinsu a cikin awanni 24 bayan mutuwarsu (banda gabatar da gawarwaki a dakin ajiye gawa da kuma binne gawa a kwanan nan). Lokacin da mutum, yaro ko babba ya mutu, ana aika saƙon kamar sautin magana, ƙaho / sarewa da foda mai fashewa (na manyan mutane) zuwa maƙwabta a cikin al'ummomin da ke kewaye da kuma ga dangi na nesa da na kusa. Ga manya maza da mata (masu aure da haihuwa), kinachung koyaushe yana tare da hidimar binnewa. Jarirai, yara da matasa suna samun irin wannan binnewa ba tare da kinachung ba kuma, sau da yawa, ba tare da akwatin gawa ba. An yi jana'izar marigayin a jihar kuma ana yin jana'izar. Akwai makoki (ikpowiil), ikpolahn (dirges), njeem, da dai sauransu bisa dalilin mutuwa ko matsayin mamaci. Mata da yawa ne suka yi wa gawar wanka, sanye da kayan sawa kuma ana iya ajiye ta. Gawar (a cikin akwatin gawa ko a'a) maza ne ke ɗauke da ita a kafaɗa ko kai kuma ɗaya daga cikin limamin gargajiya ya yi kira ga ruhohin kakanni don gano musabbabin mutuwar. Daga nan sai a aika gawar zuwa makabarta, wanda yawanci a gaban gidan ga manya da kuma nesa da gida ga yara da samari. Abubuwan da ke haifar da mutuwa kamar nutsewa, gobarar daji, mutuwa a cikin ciki, mutuwar tagwaye duk suna da ibada ta musamman. Ana binne mazaje suna fuskantar fitowar alfijir (gabas) don tunatar da su wayewar gari da fara ayyukan noma yayin da mata ke fuskantar faɗuwar rana (yamma) don tunatar da su ƙarshen rana don yin ayyukan gida da shirya abincin dare ga dangi duka. Kamar yadda aka nuna duka wuraren binnewa suna da ma'ana ta al'adu. Wasu ‘yan bankwana da suka hada da kyautar kudi, kayayyaki masu daraja da sakonnin baki ana yiwa mamacin kafin a shiga tsakani. Kinachung da sauran bukukuwan jana'izar sun ci gaba da gudana bayan bikin jana'izar.

Ayyukan jana'izar: Bikpakpaam yana da manyan nau'ikan jana'izar guda biyu. Kamar dai yadda ake gudanar da jana'izar, su ma ana yin su ne a kan dalilin mutuwa da matsayin mamacin. Akwai kwana uku (maza) ko kwana hudu (mata) bayan jana'izar wanda 'yan uwa mata suke wanke tufafin mamatan. Ana ganin wannan a matsayin ƙaramin lamari. Bikin jana'izar na farko ana kiransa Lisaatong (a zahiri -sa abinci akan tebur) ana yin shi ga manya kawai. Yana da alaƙa da haɗuwa da dangi, maƙwabta da masu tausayawa a wurin jana'izar don ba da abinci ga ruhin matattu. Ana yanka dabba mai kafa hudu (yawanci saniya) sannan a tanadi abinci mai gautsi (bisatom) ga kowa sai a hada da farantin abincin sai a bar shi a dakin mamacin ya kwana domin ciyarwa ya kwantar da hankalinsa. wanda in ba haka ba ana kyautata zaton zai cutar da masu rai ta hanyar kwashe kicin don samun abinci a kowane dare. Domin karbar baki, ana iya yanka wasu dabbobi da dama, da suka hada da shanu, tumaki, awaki, alade da tsuntsaye da abinci (bisatom) ga duk maziyartai da masu tausayawa. Dare da rana kinachung da ichaa, ana yin raye-rayen ngben. A lokacin waɗannan raye-rayen, ana ba da abinci da abubuwan sha (Pito, soda, shayi ....) ga duk baƙi da masauki da aka tanadar a inda ake buƙata. Bikin jana'izar na ƙarshe kuma na ƙarshe shine abin da ake kira Likpuul (jana'izar da ta dace). Wannan na iya zama bayan 'yan kwanaki ko makonni ko watanni ga yaro ko bayan shekaru da yawa ga manya, musamman ma utindaan. Kamar dai Lisaachↄng, likpuul ya ƙunshi haduwar dangi da masu tausayawa. Ana shirya abubuwan sha na Bikpakpaam pito kuma ana yi musu hidima, kuma ana yanka dabbobi da yawa (fiye da lokacin lisaachↄng) don ciyar da talakawan masu hidimar jana'iza. Wannan yawanci yana ɗaukar kwanaki 5-7 kuma ana yin shi don tarin adadin mutanen da suka mutu. A rana ta 3, ubua (boka) ya tuntubi marigayin da kuma kakannin marigayin don yin magana da 'yan'uwa game da musabbabin mutuwarsu da sauran batutuwan dangi / al'umma da ke buƙatar gyara na ruhaniya. Kinachung da sauran raye-raye ana yin su a kan dukkan shirin likpul. Ana yin karin bukukuwa kamar na zawarawa da na gadon marayu da kuma gadon gado a 'yan kwanakin nan na likhul. Kiristanci ya rinjayi duk waɗannan bukukuwan jana'izar da aka sauƙaƙe kuma an rage su zuwa hidimar coci a cikin kwanaki 3 (maza) ko 4 (mata). Bisa ga ra'ayin dangin da aka yi wa rasuwa, an ware ranar da za a yi bikin jana'izar na ƙarshe. Yawancin lokaci akwai tashe-tashen hankula a ranar Juma'a, hidimar cocin jana'izar ranar Asabar da kuma hidimar cocin godiya a ranar Lahadi da ke nuna ƙarshen jana'izar.

Bikin Ndinpondaan: Ndipondaan (ma'ana a zahiri; sabon abin sha) Biki a halin yanzu shine bikin da aka fi yi a tsakanin Bikpakpaam. Wasu kamar bikin wuta (naminsee) da sabon bikin yam (n-nidak) ba a cika yin bukin yau ba saboda tasirin al'adun kasashen waje da zamani. A yanzu haka ana kokarin farfado da dawo da bukukuwan bukukuwan. Bikpakpaam ne ke bikin Ndipondaan don gode wa Allah maɗaukaki, kakanni da alloli saboda girbin masarar Guinea da sauran kayan abinci. Kwanan nan wannan bikin yana jan hankalin jama'a. Wannan wani taron ne na shekara-shekara wanda a lokacin da duk Bikpakpaam na duniya ke dawowa gida zuwa Saboba, babban birninsu. A lokacin Ndipondaan, ana yin bitar abubuwa da yawa da suka haɗa da wasanni, gasar raye-raye da sauran al'adu. Ana amfani da dama daga wannan taron wajen gano zuriyar kakanni na daidaikun mutane, ziyarce-ziyarcen manyan wuraren tarihi na Bikpakpaam, ayyukan yawon bude ido da sake haduwar iyalai. Sauran shirye-shiryen ilmantarwa da wayar da kan jama'a da ayyukan ana farawa ko isar da su yayin bikin Ndipondaan. Ana magance batutuwan da suka shafi Kikpkakpaan kuma ana ba da shawara ga al'ummomi ko wakilansu daidai da haka. Ndipondaan kuma yana aiki a matsayin lokacin sasantawa na bambance-bambancen cikin gida da sasanta fitattun rigingimu. Ɗaya daga cikin al'ada, duk da haka, ita ce addu'a ta budewa ga Allah Madaukakin Sarki, kalmar gargaɗi daga malamai, yin layya da sadaukarwa ga kakanni, raye-rayen gargajiya, da raba abinci da abin sha tare da baƙi da dangi. Ana shirya abinci da yawa na Bikpakpaam, gami da bisaatom, da sakↄla ana shiryawa ana ci. Pito, abin sha na guineacorn da aka fi so shima ana yinsa da yawa kuma kowa yana jin daɗinsa.

 Manazarta 

Category:Kabilu a Afrika
category:Kabilu a Ghana