The Ncham tribe, with less than a thousand members, is one of the multiple tribes of The Gambia. They are closely related with the Bassari people of the South-East of Senegal and those of other West African countries. It is believed that the Bassari community has around 28,000 members, highly dispersed all over West Africa.  The Ncham speak Bassari and they are primarily animistic, in spite of the high influence of muslims and christians in their lives. The Ncham villages (which are governed by a group of elders from the aristocratic caste) are very small and rarely have access to basic services, such as health or education. The Government and the Catholic Church run some schools in nearby villages, but the Ncham’s youngsters do not normally attend any of these schools, due to lack of resources and the fact that they are needed to help their families in the community farms. Nchams are basically farmers; livestock keeping is another major economic activity and a basic source of meat. Several NGOs work with these communities, although resources have proven to be insufficient to achieve any visible development. A significant part of the proceeds will go to local charity projects.

The Ncham tribe, with less than a thousand members, is one of the multiple tribes of The Gambia. They are closely related with the Bassari people of the South-East of Senegal and those of other West African countries. It is believed that the Bassari community has around 28,000 members, highly dispersed all over West Africa.  The Ncham speak Bassari and they are primarily animistic, in spite of the high influence of muslims and christians in their lives. The Ncham villages (which are governed by a group of elders from the aristocratic caste) are very small and rarely have access to basic services, such as health or education. The Government and the Catholic Church run some schools in nearby villages, but the Ncham’s youngsters do not normally attend any of these schools, due to lack of resources and the fact that they are needed to help their families in the community farms. Nchams are basically farmers; livestock keeping is another major economic activity and a basic source of meat. Several NGOs work with these communities, although resources have proven to be insufficient to achieve any visible development. A significant part of the proceeds will go to local charity projects.

The Kanjaga tribe is one of the smallest tribes in Burkina Faso. They are related to the Builsa tribe, an ethnic group of Ghana. In turn, the Builsa people belong to the Gur people cluster. The Kanjagas speak a language called Buli, which is very similar to that spoken by the Builsa people. The majority of the Kanjagas practice indigenous religions. They are farmers who eke out a living from the land. They usually raise crops like sorghum and millet. The Kanjaga families live together in extended households. Economic development is practically unknown for the Kanjaga. Several charity organizations are currently working in the area. A significant part of the proceeds will go to local charity projects.

The Kanjaga tribe is one of the smallest tribes in Burkina Faso. They are related to the Builsa tribe, an ethnic group of Ghana. In turn, the Builsa people belong to the Gur people cluster. The Kanjagas speak a language called Buli, which is very similar to that spoken by the Builsa people. The majority of the Kanjagas practice indigenous religions. They are farmers who eke out a living from the land. They usually raise crops like sorghum and millet. The Kanjaga families live together in extended households. Economic development is practically unknown for the Kanjaga. Several charity organizations are currently working in the area. A significant part of the proceeds will go to local charity projects.

The Pokoyirdeme also known as the Miiwors are believed to have hailed from Lobi Gawu in Côte d'Ivoire. They are presently found around Meteu, Ga and Lassia in the Wa West district of the Upper West region.

Chemuoyiri, also known as Babile, is one of their major and very promising settlements in terms of progress. The community is located a few kilometres away from Ga to the West sharing boundary with Lassia Tuolu in the Wa West districts. The founder of this noble community migrated from his hometown to seek asylum and peace because of his troublesome son who could snatch people’s wives indiscriminately. And each time he perpetuates this act, his father was fined heavily which renders him powerless and voiceless among his tribesmen.

Agriculture is their mainstream economic activity with emphasis on food cropping, and livestock production. Sheabutter extraction, pottery and ‘zana’ mat weaving are other economic activities their women engage in. While the Ghana Cedi is the official medium of exchange, barter system of trade as well as the use of cowries for customary and business activities is common practices among the people of Chemuoyiri.

The people of Chemuoyiri are industrious hard working yet they lack a lot of basics in life. Children still travel kilometres to attended school. Just like the Brfios, child labour, teenage marriages, high school drop outs especially among girls, rampant rural urban drift among boys, violations of women rights, and limited access to health and educational facilities are common among the people of this tribe. There is only one borehole serving the community of nearly 1,500 residents.

A good lot of these drawbacks have customary undertones. For instance, just like the Brifos, girls are married out for cattle; and women are much seen and treated as estates than human beings.

The Pokoyirdeme also have very interesting cultural practices. Notable among them is the ‘Kuruwii’ practices, which is a kind of puberty or initiation rites performed to introduce young adults to their ancestors, and to seek protection and blessing from them. The month-long outdoors rites, which are performed every six years, involve making a voyage to their homeland and re-naming every participant by the ancestors. The ‘Kuruwii’ are usually escorted with yawning sound producing set of drums, known as the gangakpen and singing.

The Pokoyirdeme also known as the Miiwors are believed to have hailed from Lobi Gawu in Côte d'Ivoire. They are presently found around Meteu, Ga and Lassia in the Wa West district of the Upper West region.

Chemuoyiri, also known as Babile, is one of their major and very promising settlements in terms of progress. The community is located a few kilometres away from Ga to the West sharing boundary with Lassia Tuolu in the Wa West districts. The founder of this noble community migrated from his hometown to seek asylum and peace because of his troublesome son who could snatch people’s wives indiscriminately. And each time he perpetuates this act, his father was fined heavily which renders him powerless and voiceless among his tribesmen.

Agriculture is their mainstream economic activity with emphasis on food cropping, and livestock production. Sheabutter extraction, pottery and ‘zana’ mat weaving are other economic activities their women engage in. While the Ghana Cedi is the official medium of exchange, barter system of trade as well as the use of cowries for customary and business activities is common practices among the people of Chemuoyiri.

The people of Chemuoyiri are industrious hard working yet they lack a lot of basics in life. Children still travel kilometres to attended school. Just like the Brfios, child labour, teenage marriages, high school drop outs especially among girls, rampant rural urban drift among boys, violations of women rights, and limited access to health and educational facilities are common among the people of this tribe. There is only one borehole serving the community of nearly 1,500 residents.

A good lot of these drawbacks have customary undertones. For instance, just like the Brifos, girls are married out for cattle; and women are much seen and treated as estates than human beings.

The Pokoyirdeme also have very interesting cultural practices. Notable among them is the ‘Kuruwii’ practices, which is a kind of puberty or initiation rites performed to introduce young adults to their ancestors, and to seek protection and blessing from them. The month-long outdoors rites, which are performed every six years, involve making a voyage to their homeland and re-naming every participant by the ancestors. The ‘Kuruwii’ are usually escorted with yawning sound producing set of drums, known as the gangakpen and singing.

Goyiri, located right along the boundaries of the Upper West and the Northern regions of Ghana, comprises two major tribes: the Gonjas and the Mantina. The community is a Gonja controlled land. The Mantinas (believed to be the nephews of the Gonjas) hail from Mangu which is one of the ancient settlements near Wa, the Upper West regional capital. Mantinas in Goyiri today are predominantly descendants of one Kankpien Mahamuda. Kankpien was orphaned at a very tender age, and was then sent to his uncle home for care and support. He grew up there and was offered a woman for marriage which he happily accepted to settle with and procreate. Today, progeny of Kankpien number around 2,000 residents in Goyiri. Even with these amazing populations, the Mantinas in Goyiri neither belong to the landlords nor the royals. They are just farming settlers.

Rice production is a major economic activity in Goyiri, as the humble village is blessed with rich and fertile swampy valleys suitable for the crop. The land is also endowed with shea trees and fertile soil for other crops such as ‘bambara’ beans, groundnuts and potatoes. Poultry keeping is not left out of their livelihood activities. The youth also engage in smock weaving, with a good lot of them now relocating to Wa because of the market outlet. Shea butter production is also common among their women, and they often engage in buying and selling as well. The Ghana Cedi is the main medium of exchange. Cola nuts are also acceptable for customary transactions.

Interestingly, no other religion is practised in Goyiri except Islam. As a result, they have adopted Idil Fitr and Idil Adhar as their festivals.

The people of Goyiri however, are being confronted by developmental challenges. For several years of formal education in the Ghana, Goyiri can only boast of a primary school in a dilapidated mud thatch building. Children after graduating from the primary school have to travel for close to five kilometres to the nearest Junior high school. Most parents then preferred having their children with them on their farms to having them in school. Earlier, the ‘Makaranta’ (Arabic school) then served as the only educational institution, where the Qur’an was taught in Arabic. It is also a common phenomenon to find most of their young girls migrating to the urban centres, especially southern Ghana in search for menial and head porter jobs popularly called ‘kaayaaye’. Access to portable drinking water is another headache in Goyiri. The close to 3,000 residents in Goyiri depend on only one borehole for their water needs. The nearest health facility (maternity home/clinic) is about seven kilometres away.

To add to their woes in this community, the Local Government Authorities seem to neglect it because of its disadvantaged location. It is much closer to the Upper West region than any part of the Northern region even though it is considered part of the latter. Without any representative voice, they are hardly mentioned in the national development agenda. They are just there! Sometimes in the rainy season Goyiri is cut off from other communities because bad roads.

Goyiri, located right along the boundaries of the Upper West and the Northern regions of Ghana, comprises two major tribes: the Gonjas and the Mantina. The community is a Gonja controlled land. The Mantinas (believed to be the nephews of the Gonjas) hail from Mangu which is one of the ancient settlements near Wa, the Upper West regional capital. Mantinas in Goyiri today are predominantly descendants of one Kankpien Mahamuda. Kankpien was orphaned at a very tender age, and was then sent to his uncle home for care and support. He grew up there and was offered a woman for marriage which he happily accepted to settle with and procreate. Today, progeny of Kankpien number around 2,000 residents in Goyiri. Even with these amazing populations, the Mantinas in Goyiri neither belong to the landlords nor the royals. They are just farming settlers.

Rice production is a major economic activity in Goyiri, as the humble village is blessed with rich and fertile swampy valleys suitable for the crop. The land is also endowed with shea trees and fertile soil for other crops such as ‘bambara’ beans, groundnuts and potatoes. Poultry keeping is not left out of their livelihood activities. The youth also engage in smock weaving, with a good lot of them now relocating to Wa because of the market outlet. Shea butter production is also common among their women, and they often engage in buying and selling as well. The Ghana Cedi is the main medium of exchange. Cola nuts are also acceptable for customary transactions.

Interestingly, no other religion is practised in Goyiri except Islam. As a result, they have adopted Idil Fitr and Idil Adhar as their festivals.

The people of Goyiri however, are being confronted by developmental challenges. For several years of formal education in the Ghana, Goyiri can only boast of a primary school in a dilapidated mud thatch building. Children after graduating from the primary school have to travel for close to five kilometres to the nearest Junior high school. Most parents then preferred having their children with them on their farms to having them in school. Earlier, the ‘Makaranta’ (Arabic school) then served as the only educational institution, where the Qur’an was taught in Arabic. It is also a common phenomenon to find most of their young girls migrating to the urban centres, especially southern Ghana in search for menial and head porter jobs popularly called ‘kaayaaye’. Access to portable drinking water is another headache in Goyiri. The close to 3,000 residents in Goyiri depend on only one borehole for their water needs. The nearest health facility (maternity home/clinic) is about seven kilometres away.

To add to their woes in this community, the Local Government Authorities seem to neglect it because of its disadvantaged location. It is much closer to the Upper West region than any part of the Northern region even though it is considered part of the latter. Without any representative voice, they are hardly mentioned in the national development agenda. They are just there! Sometimes in the rainy season Goyiri is cut off from other communities because bad roads.

The people of Dakpanyiri hail from Domawa near Dorimon and are believed to be part of the Ewaala in Ga today. This noble tribe is among the royals of present day Dorimon, even though they do not have access to the throne in Ga. They speak the same dialect and respond to the same appellations as the Ewaalas. One significant reason given to their lack of access to the Ga throne is that they did not come to present day Ga with other tribes around the same time. So the Ga skin remains a preserve for the three other brethren tribes.

Meanwhile, over the years, numbers of this tribe have increased but with great set back that continues to relegate them to the background on issues bothering on the chieftaincy institution in Ga. They are grossly engulfed by poverty and illiteracy which never allow them to realise themselves.

Peasant farming remains the main economic activity, with shea nut picking and butter production a preserve for the women. This tribe has also produced the greatest hunters and best shooters ever in the history of Ga and its neighbourhood. Quite a number of them participated in both the first and second World Wars. Their great grand ancestor, Nyagmah Yuoni was a renowned hunter and a traditionalist. Tradition remains very strong both in their lips and deed. The traditional ancient religion is also practiced among these people.

The people of Dakpanyiri hail from Domawa near Dorimon and are believed to be part of the Ewaala in Ga today. This noble tribe is among the royals of present day Dorimon, even though they do not have access to the throne in Ga. They speak the same dialect and respond to the same appellations as the Ewaalas. One significant reason given to their lack of access to the Ga throne is that they did not come to present day Ga with other tribes around the same time. So the Ga skin remains a preserve for the three other brethren tribes.

Meanwhile, over the years, numbers of this tribe have increased but with great set back that continues to relegate them to the background on issues bothering on the chieftaincy institution in Ga. They are grossly engulfed by poverty and illiteracy which never allow them to realise themselves.

Peasant farming remains the main economic activity, with shea nut picking and butter production a preserve for the women. This tribe has also produced the greatest hunters and best shooters ever in the history of Ga and its neighbourhood. Quite a number of them participated in both the first and second World Wars. Their great grand ancestor, Nyagmah Yuoni was a renowned hunter and a traditionalist. Tradition remains very strong both in their lips and deed. The traditional ancient religion is also practiced among these people.