NAVRONGO CIC

NAVRONGO COMMUNITY INFORMATION CENTER

NAVRONGO FAO FESTIVAL

THE FAO FESTIVAL OF THE CHIEFS AND PEOPLE OF NAVRONGO

The Navania calendar has the names of the months from Binduri, Gumgum fogu, Lumwia, Lueru luem, Duum, Parim, Chaara, Dualue, Gwarem, Duaworo, Womudabu and fao.

The farming season historically takes seven months starting from Duum-May and ends in Foa-November. Among the Navannia there are three very important stages in our farming season namely Kosigri (pleading with God through the ancestors for rain). The “Kosigri” (prayer for the rains) festival is a solemn period for a fitting quantity of rain to support crop growth, prevention of draught and famine. In years past, it involves fast/abstinence, procession to shrines and sacred grooves to make prayer and sacrifice. The final activity is “Kaburi Kaanim”. The historical examples of failure led to the distoolment of Pe Nadeo, Sinyea Sadungo (a tom-tom drummer) from Gia drumming on the refuse dump of the Chief’s Palace to alert of a possible draught and calling on the chief then Awe to rise up to the challenge etc.

The next stage preceding the FAO is the “Mokweka/Gakweia” (burnt offering of chicken using grass that has been left since sowing) festival. The “Mokweka/Gakweia”) festival is also a thanks giving festival to God and the ancestors for giving the people health to work to the point of being assured of the fruits of the earth. It is the belief of Navania that material blessing comes through hard work as God ordered man to “till the Earth”. The festival is celebrated on the second Saturday of September. Shortly after this celebration is the ban on noise making. The ban is meant to avoid tribulations, prevent storms and to provide fine weather. The belief is that in quietness and prayer God and the ancestors would protect their chosen people from injury and pain.

 

Before the ban on noise is imposed it starts with a visit by the Tigatina to the “Voro” soothsayers or diviners on what the ancestors want. The prescribed sacrifice is then made to indicate that the crop is tassling (pregnant). To prevent any miscarriage of the pregnancy the noise ban is put in place; ash is placed around farms etc to prevent the evil eye too. Any violation of the ban goes with a punishment. When the crop is ripe and ready for harvest, the ritual is repeated to know when to start the harvest. In modern times the ban is for one month September 15 to October 15.



The Fao effectively starts after the ban on noise making is lifted; various types of the bean family, potatoes etc are being gathered into the home through to the harvesting of Guinea corn and the late millet. The Fao is the final stage of celebration of thanksgiving to God and ancestors for giving fitting quantities of rain to support crop growth, health to till the earth, protecting life during the season and for harvesting the crop. The festival acknowledges that what ever harvest one makes is a measure that both God and the ancestors deem as good enough for him. The first fruits harvested are used for sacrifices these include ground millet flour, Guli, birds, and ruminants in some cases or a bull in individual homes to the ancestors followed by the full harvesting activity of gathering the beans, the melon fruit (yarigani), the different types of potatoes, and later the millet crops.  This is the high point for reconciliation. After the final harvest house elders would normally make a second sacrifice this time with pito brewed and asking God and the ancestors to let them eat their toil in good health. It is only thereafter that the food can be used for other purposes.

Thus three months (Duaworo, Womudabu and fao) months are the period of engaging in fao activities. 


The modern public celebration of fao in Navrongo was introduced by the colonialistsand the first festival took place on 11th January 1927 with a lot of suspicion against the white man. The celebrations continued until it lapsed and was reactivated in 1988 under the leadership of Navro-Pio Asagipari (Dr. Augustine Atudiku Balinia Adda)

The importance of modern public celebration is its unifying role. The people exhibit their culture and use the occasion to discuss developmental issues affecting the town. Below is a sample programme for Navro fao stretching a two month period characterized by six main activities.


The 2011 Fao has three main activity areas, namely:

1. Navania Cultural Heritage Programme
• Visit to historical sites
Promoting Navania culture especially the use of mother tongue, religion and Mythology for sustainable development,
• Customary Land administration
• Quiz for school children

2. FAO Development Dialogue: Propose Theme- Growing the Youth for a Sustainable Cultural Heritage
• Navrongo Investment Fund Operationalisation
• Medical Outreach programme
• Grand Durbar of Chiefs and People slated for 30th December 2011

3. 2011 FAO Season Entertainment Programme
• Traditional Drumming & Dancing; War Dancing
• Youth carnival and picnic
• Miss FAO with with Adanba
Praye and Ayisoba

 This years Entertainment parkage  includes, Children fun day, Talent Show, Concert by Praye and Zanga, Miss Fao, Food testing, with a grand durbar of cultural display.