Trevor Wiggins Ghana Music Collection

Bewa recording at the house (continues)

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  • Recording date

    1994-11-11; 1994-11-17

  • Is part of (Collection)

    Trevor Wiggins Ghanaian Music Collection

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  • Recordist

    Wiggins, Trevor

  • Abstract

    19) Doo ben ka (dance). Lit: The man is here. Notes: Fast bewaa. Can go with e.g. Poglinokpagr nu wo zangkpana (20) O tomelile (dance). Lit: My working bird. Meaning: The bird that wakes me to go to work in the morning. Notes: Slow bewaa. Goes with e.g. e muopuo lile ziera mag[bak], but not an exit song. (21) Tag yin be (dance). Lit: Take it away. Notes: Fast bewaa. Can go with e.g. Kuu wo, kuu woye; (22) Pogle ter yele kang we (dance). Lit: The girl has so many problems. Notes: Fast bewaa. Can go with e.g. Sebro bambala wele. (23) Kokoguule pole na nye Naangmin zo gori e wa (dance). Kokoguule young boys have seen God, run round and come back. Notes: Fast bewaa. Can go with e.g. Puo yele yee nie kung bang. (24) Konko saane na eabaye, baye o. Lit: Someone who talks about other people's business, you are more than a wizard, a wizard (repeated). Meaning: Someone who is able to talk with people and solve their problems is highly valued or feared (more than a wizard). (25) Timantio farayir nyaarkuo na bele wa, Timantio. Lit: Timothy, the church salt water didn't come, (repeated) Timothy's fault, Timothy's fault. Meaning: Timantio was known to be a very good Christian but also refused to give up his "pagan" religious beliefs. The song was written to advise him that this could have serious consequences! Notes: Slow bewaa, with a "lazy" dance in which you don't have to shake your shoulders. Used towards the end of a dance when everyone is getting tired. Old song, British time, composed by Kyella Antare. (26) Si'lain, si'lain lile konne baapuo (fuola) (repeated x4). Lit: Si'lain (imitating the sound of a bird) lile (bird's name) crying by the riverside (stream). Meaning: If you want to know the time to get up in the morning, listen for the birds to start crying. Notes: Old song from the British time. Thought to come from Jirapa and introduced to the group by Kukyayar[Kutchar] Antare - brother of Kyella Antare. (27) E muopuo lile ziera mag[bak]; (28) Bayeluma mimi ya ya, me nyenga kele nyenga, ko wa. Lit: Bayeluma (woman's name from Bekuone clan) has got so many eyes, you see this one, and you see this one again, you should come. Meaning: Bayeluma has a roving eye and will flirt and come if anyone calls. Notes: Old song - Nkrumah's time. Composed by Sangnuo Borro from the old chief's palace (29) Kyenema kyonkyolo nuor. Lit: My mother's friend[one woman calling another] long mouth, I sometimes don't know about your behaviour. Notes: This original version composed by Thomas Kerinkay of the generation before Maabeniakuu (1950's), now dead. Later modernised by Bangnido etc. (30) Niyaga za dire zier a nen wa bor lale puo. Lit: Plenty people eating soup and the meat is lost inside the pan. Meaning: Many people are eating from one pan, but the meat has gone missing, so who has taken it? Notes: Composed by Kukyayar[Kutchar] Antare - brother of Kyella Antare. 1950's one of the leaders of the Nandom bewaa group and remembered as being very tall. He was always complaining that he never seemed to find any meat in the soup. (31) Bewaa gangaa lugre pogsibili siribe puli yag. Lit: Bewaa drums playing loudly young girls husbands heart is beating with fear. Meaning: When the bewaa drums are sounding the husband must be careful otherwise his wife will be courted by someone else and not come back to his house. Notes: One of the oldest bewaa songs according to Maabeniakuu & Bangnido. (32) Zinke nyuura be ire ni taar, nisaalsebla. Lit: [Surprising] jealosy many people, black person. [Surprising] jealosy many people, I don't chop from somebody's house and he is talking about my problems in public. There is nothing bad inside of me. I don't chop from somebody's house and he is talking about my problems in public. Meaning: Human beings are jealous of each other. Your neighbour may just see you and not want you in his house. He will not want you at his table if you discredit his name. Can also mean, why is my neighbour jealous? I'm not chopping his food. The stomach also seems to function like the heart in imagery in the west - see Im porlore, im porlore ano yian, im porlore a eh iambom yauna ome lor - Gombe song. Notes: An older song composed by the Sekpere group at Ekella's house, but also used around 1968. The chief supported one political party, Jangban another. The group was invited to a political rally in Kumasi but Jangban refused to go because it was the other party and removed his xylophones. The chief had him arrested and got Kobom from school to play for the group. (33) Kuu bele yangne daa, kuu bele yangne daa, tog, tog. Lit: Death never says it is coming, (repeat) never, never, never, death has come already (baare). God has killed death (repeat), the death has already come, God has killed death. The enemies have come to laugh, ho, ho, they go back and laugh loudly (gbolololo) thinking they have killed you. Meaning: You cannot fix the date of your death. It will come when it comes, but it is always God's work. You enemy may laugh thinking he has had a hand in your death, but it is God's work. Notes: 1970/1. Slow bewaa without a separate dance section. This song is used as an exit piece as other songs are too fast to leave. "This you will just sing and go out." (34) Nandomme biiri ni yangme korkor. Lit: The people of Nandom large population, The enemies pass through and destroy all of them, death, death, death. Meaning: Death comes to everyone. although Nandom has a large population everyone will die at some time. The dancers would be singing, smiling and waving while singing "Death". The song was in memory of one of the group, Kuim Dzang, who was a very good dancer and had recently died although still a pupil at Nandom Secondary school. Notes: Slow bewaa. February 1970. Composed by Bangnido? and used as the exit song for many performances. Variant from Lissa performed on Kakube. (35) Ni ir nuru ke kyeme, ni ir nuru ke kyeme. Lit: You people remove your hands and leave me (repeat). If I die, I and God know of it. Meaning: Concerns Maabeniakuu's problems with his relatives. He is telling them to keep their hands out of his affairs. If he dies it will then be between him and God only. Notes: Composed by Maabeniaku for Kobine 1994. (36) Dekuor saablaa bero, saablaa, Dekuor saablaa. Lit: Bachelor eating bowl is big, eating bowl (repeat). The bachelor cannot lift, eating and not satisfied. Meaning: The bachelor has a big eating bowl (for TZ), so big he cannot lift it, but he is still not satisfied. Notes: Old song, from the British time. Composed by Sangnuo Borro. (37) Pognyaale kyen dali, vaaro ti nye kamamaare. Lit: Old woman go for firewood, you shit fresh corn excreta. She turned back and (saw a woman) shit fresh corn excreta. Meaning: An old woman is not expected to go for firewood. When she did the effort caused her to defecate twice. The excretions were the colour of fresh corn. OR When she had finished she saw another woman and was ashamed. The song is mocking the old woman. Notes: Old song, used by the Sekpere group as an entry song some of the time. (38) M ba kangkanglile, na por kangkang lob me. Lit: My friend kangkang[name of tree] bird, collect the fruit of the kangkang and throw it down to me. Meaning: There is a special bird which nests in the kangkang tree. The man is trying to talk to the bird asking it to throw him some fruit. This is also taken to mean that if you are a good friend, your friends will also help you when you are in need. Notes: Old song from Jirapa. (39) Balu, balu, balu, o ma lieba, o ma lieba (repeated). The song goes: Too tired, too tired, it will change, it will change, Too tired, and call the girl, the enemies are looking at you, the enemies are looking at you, the enemies are looking at you and will find trouble for you. Nyanyasio (name) Kokogule for Nyanyansio. Meaning: Nyanyansio from Kokogule is very lazy and cannot get a girl. If you do not change your ways your enemies will make trouble for you. Notes: A song from the 1960's against the Kokoguule people. No knowledge of who he was. (40) Nandomme Ali nu bang bewaa, e gbele kabe. Lit: The people of Nandom Ali(name) knows how to dance bewaa, legs no strength. Meaning: Ali from Nandom can dance bewaa but has no strength in his legs. Notes: Old song from time the bewaa group started written by Alissi. See also Pataasi nyure funayinbie kang yame wa hala (41) Koli, koli, kaa, kaa siigbile nyuure (dance). Lit: Go back, go back, see, see, bambara beans are smelling. Meaning: Go and check your bambara beans - I can smell them burning. Notes: Slow bewaa, but not an exit song. Song or dance section of Zong be nyere yee e kye nyuur pataasi. Dates from 1950's. (42) Nandomme biiri betaa yele kye benuor belangtaa. Lit: The people of Nandom don't have trouble but they are not united. Notes: Old song (Polkuu's time). (43) Ti lin, lin, ti lin, lin (dance). Lit: Go higher, higher. Notes: Fast bewaa. Goes with e.g. Dekuor saablaa bero (44) N baa be kuore, bekuone lale no nyog baa. Lit: My dog doesn't farm, bekuorne [clan] eating bowl caught the dog. Meaning: If the dog is no use the Bekuorne clan will eat it. Notes: Other clans can be substituted for Bekuorne e.g. Dikpiele. Used to be used by BF radio, but a Dagaare song, probably from Diebougou. (45) Doo benye ngmaam saa ko, Doo benye ngmaam saa. Lit: Man, having seen the monkey, it is about to rain - repeat, They are calling the male monkey, it's cloudy, cloudy, cloudy, cloudy, the rain should stop. Meaning: This is a song to stop the rain which will spoil the harvested crops. The monkeys also want the rain to stay away as it prevents them finding a good hiding place from which to steal the crops. Notes: Kari song (46) Ni nyog pogfaa we bibiir ni nyog pogfaa we. Lit: You catch bad woman children you catch bad woman. Meaning: Children, catch the bad woman. Telling children to be careful of some women who don't like children and may be a witch. Notes: Lobi song. (47) Pogle kulsir a yir viel o yel ke naalo na. Meaning: The girl has married into a good house and now she is saying she is rich. A warning to people that wealth may be acquired or given by God, but you should not boast that it is yours. Notes: Old song, originally from nuru, composed by a girl from the palace house.

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    Bewa music.

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