Azaghvana E-Book 2003 - Flipbook - Page 478
In Chapter 3.22 we will further explore the issue of symbolic classification, and compare it
with the use of the left and right hand, and the left and right kitchen of a traditional Dghweɗe
house. In the context of this we will again consult our Mafa notes from Gouzda, on the
Cameroonian side of the international border, where symbolic classification of a similar kind,
excepting in relation to the numbers seven or eight, was a very important form of ritual
counting. At this point we only want to stress the importance of the seventh day in the life of
newborn twins as a day of particularly auspicious ritual events. It is also important to notice
that the bzaka leaves from near Durghwe, which had been collected by the former parents,
still appeared fresh after seven days. The former mother had taken the twins into the house,
while the new mother brought them out again still lying on these leaves. 2
Unfortunately I could not establish the botanical name of a bzaka tree, and neither could I
work out the scientific name of the wulinge tree used in the talking oracle called kula kula to
identify the former parents of twins. With regard to the bzaka tree, dada Dukwa told us that
type of tree grew very well on the higher altitudes with good water supply in the summit area
of the most northerly subregional rain shrine of Durghwe. The other point we should perhaps
consider is that guinea corn flour played an important role in the rituals around the birth of
twins, and also sour milk. We can only speculate as to whether sour milk was an indirect
reference to the importance of animal husbandry for successful terrace farming, but we know
about the leasing out of cows for wealth creation owing to the need for dung. That sour cow
milk would reconcile twins who had been offended, and that twins could make stored guinea
corn disappear by controlling a large black ant called ngwtire is equally significant.
Unfortunately we do not know much about black ants removing guinea corn from houses, but
that twins controlled them was surely an important belief in their impact on community
survival. Apparently large black tururuwa (Hausa) ants in other parts of northern Nigeria are
documented as being very well organised in their collective action of storing extra grain as a
coping strategy for drought. 3
In our next set of interview notes with dada Dukwa, we present his views on the long-term
importance of twins after the initial rituals around their birth had been performed:
After a certain time (this might be years) a proper twin ceremony takes place. It takes so long
because the new father needs to prepare. He needs to slaughter two goats and prepare beer for this
celebration. This big celebration is called har ghwala. People are invited and come again with
gifts. The former and new parents decorate themselves with palm leaves [dzadza]. The father
moves around again with the two and three cornstalks, while all the mothers present cover their
breasts so they have enough milk to feed their babies. Wherever the father goes with his
decorations, everybody praises him.
During har ghwala the gifts for Wasa and Wala are kept separate. The twins will look at one
another’s gifts. If one twin received more than the other, the twin who got less will become angry.
People will now equalise the gifts and praise them so they are happy. During this period people
will drink and dance and beat the drum. A girl might have already been married before her har
ghwala takes place. At this time the twins will decide themselves after how many days the ritual
buh dungwe will take place, and when to call upon their former parents.
At this point of the interview, dada Dukwa refers to his own fields which did not yield well that
year, and he said that this was because he had not performed his annual buh dungwe for his twins.
Wolff (1994:88ff) too refers to bədzaga [bzaka] leaves being collected near Durghwe, but does not
speak of twins being seen as reincarnations of former twins, while John was of the view that the
Lamang shared this belief. Wolff instead speaks of women walking collectively to the borders of
Hiɗkala along the western foot of Durghwe, because the Lamang of Hiɗkala also saw Durghwe as the
birthplace of twins. Perhaps the collective action described by Wolff once happened in Dghweɗe, but
we do not know, and we are following dada Dukwa's narrative in that the former parents collected the
bzaka leaves themselves and not in a group.
3
'...when black ants (Tururuwa) were spotted storing grains in safer places is a clear indication that rain
will follow for a couple of days and then drought will strike at the end.' (See International Journal of
Innovative Research and Advanced Studies (IJIRAS) Volume 5 Issue 8, August 2018, page 249).
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