By: THE ADMIN TEAM (Dr. Paul Fallah Wandalachi Nabieu & Agnes Kumba Baindu Nyuma-Acha)

NEW DAWN FOR THE KISSI KINGDOM AS SONS OF THE SOIL DESCEND ON KOINDU FOR THE NEW YEAR

The Kissi kingdom still lies in ruins sixteen years after the civil war and four years after the Ebola Epidemic. For the past six months both local and international organizations have been visiting its headquarters, Koindu town on daily bases in finding ways to restore it past glories. It should be recalled that Koindu is strategically situated for international trade and was one of the main sources of income for the governments of Sierra Leone in the 80s. Plans are underway for the establishment of ECOWAS INTERNATIONAL MARKET with modern amenities to serve the sub-region. The major constraint has been the poor road network from Pedembu to Koindu which has frustrated many traders from coming back to commence their business.

In order to show their support for what t the international community is planning, the Minister of Foreign Affairs and International Cooperation, Dr. Ali Kabba and the Minister of Water Resources, Dr. Jonathan Tengbeh jubilantly entered Koindu on the 27th December 2018. Their long motorcade was followed by the Member of Parliament for constituency II, Mr. Sahr Juana and hundreds of indigenes of the kissi kingdom (Sierra Leone, Liberia and Guinea). They were welcomed by thousands of bystanders and one of the popular Kissi musician, Tamba kallanda who was on his way to Buedu.

In his keynote address, Dr. Kabba confirmed that all necessary documentations and budgeting have been completed for the road and the market and the work will soon commence. He also added that 24 hours electricity supply, hotels, car parks and many modern facilities of international standards will be incorporated in the market. In his speech, Dr. Tengbeh told the people his plans of constant and adequate water supply not only for Koindu but the entire kissi kingdom. They however encouraged the people to put politics aside and work as a team. Mr. Juana faithfully promised that they are ready to work with the government and other agencies and will make the best use of any opportunity offered to them.

In another development, Gen. (Prof.) Foday Sahr, the Vice Chancellor of the University of Sierra Leone recently took a team of ophthalmologists including surgeons to Koindu for free eye examinations, medications and surgeries for the period of two weeks.
​
KISDO 
The admiration of this organization has gone viral after the momentous launching on the 20th October 2018 which brought together not only kissis but all other tribes from the kissi kingdom. This occasion was chaired by Prof. Michael Wunda who emphasized on the contributions of the kissi people in the development of the Mano River Basin like the invention of the kissi penny and country clothe. He therefore encouraged all to help this minority but powerful tribe to revive its culture. After this occasion, the general membership of KISDO is continuing to swell as more people continue to register, prominent amongst them is Dr. Fallah Lamin, Mr. Emmanuel Fallah Fockoh and four teachers from Koindu.
One of KISDO’s greatest achievements is the establishment of the community library in Koindu. This is the only public educational facility that is intended to augment the free quality education of the government by providing books and conducive learning environment. It continues to draw public attention of visitors in Koindu. Due to the increased number of users including teachers, students and other scholars, there is a need to expand and equip it with more books and modern equipment. In this regards, more donations and pledges are underway. Gen. (Prof.) Foday Sahr has volunteered to add more furniture and shelves, Mr. Jockshan Foryoh promised a computer and Mr. Mohamed Fayia Lamie (Tupisan) pledged for more books and Mr. Richard Demby also promised to contribute in his own little way. We are therefore appealing to all meaningful philanthropists to help us make the dream of reducing illiteracy rate in the Mano River Basine (Sierra Lone, Guinea and Liberia) come true. ​

​FROM: THE ADMIN TEAM
TO: THE BOARD, EXECUTIVE, MEMBERS, DONORS AND WELL-WISHERS
 
On behalf of the admin team, we  would like to take a moment at the end of the year to extend our personal and genuine appreciation to each and every one of you for your valuable contributions, loyalty and support to this organization over the past twelve months. Working with you this past year has been a pleasure and we’re proud to have you all with us. We  recognize we wouldn’t be where we are without your support.

Two  years of existence of our organization that is constantly and rapidly evolving is an achievement that we are particularly proud of – we are honoured to be here, and even more so to have done it on the back of our consistent strong values of underwriting discipline’

We’ve come through a year that was filled with both challenges and victories. 2018 has been a year of development, expansion and growth for KISDO. We have grown in membership.  In March, we launch our sub regional office in Koindu with a library that covers all levels of education. The chiefs in the kissi kingdom promised us lands for future developments. In July, there was an outbreak of buffalos in the Kissi Tongi chiefdom that threatened the lives of the people and crops for which we meaningfully contributed for their control. Above all, we did our official launching on the 20th October in Freetown which has contributed to raising our profile and prominence among kissi organizations. In November, we strongly supported a disadvantaged family in Koindu whose girl child was purportedly   kidnapped for rituals but narrowly escaped. All the above achievements are due to recognition of our prudent underwriting strategy, great management team and the hard work of our members.

It may please you to know that in 2017, we influenced  the reinstatement of the Koindu market on Sundays and the detonation of the arms and ammunitions in Buedu. Due to lack of support and limited funding, we have not been able to extend our support to other parts of the Kingdom.

Despite all the determinations to unite the kissis with all other tribes across the globe and to develop the kissi kingdom, we have been classed  by a sector of people as been tribalistic and concentrating our development only in Koindu.  That has unfortunately discouraged some of those people to either leave the organization or to remain dormant. In the face of this, KISDO’s underwriting teams upheld their focus on the Aims and Objectives of the organization. Thanks to those who are still appreciating us.

There is still plenty to be achieved in KISDO’s  evolution and we see next year lined up with many successes and great achievements. Amidst all these achievements, our primary focus will be to build on the foundations of the organization. We will continue to improve on our mistakes and expand our services,  introduce new innovation, heralding a new era which we are confident will have a positive impact on the organization.

For certain, we know exciting and challenging times await us in 2019, but more than ever we are confident with the team, culture and enthusiasm we have – KISDO has never been better placed to meet these times.
Togetherness is the reason for our bonding. There is no limit to our togetherness and together we will keep serving the organization.

As we approach the end of this year, we want to thank each one of you for being part of this family. We  appreciate your great work, commitment and dedication, which have been integral to KISDO’s progress and success.
We wish you all a very happy new year, filled with success, happiness and good health. Have a restful and happy holiday season with your family and friends. We look forward to working with you all in the New Year and wish you a successful and prosperous 2019.

God bless us all.

DR. PAUL FALLAH WANDALACHI NABIEU
MRS. KUMBA BAINDU NYUMA-ACHA

As Sierra Leoneans prepare for their presidential and parliamentary elections next week,hundreds of families are left homeless in the Kailahun town, Koindu and their vicinities in the eastern part of Sierra Leone. Heavy storms, backed up with thunder and lightning woke up the poor people from their slumber last night. It is unusual to have such natural disaster in February. An eye witness described the state of affairs as “I have never seen a storm like this in February. Thunder and lightning was like those in October”. This could be attributed to the internationally reported climate change which needs to be addressed by the concerned authorities and respective states engaged in enormous air pollution activities. There is no report of casualties or loss of life but the property destruction is wide-ranging and enormous including schools and health facilities. School children cannot go to school neither pregnant and suckling mothers to their routine clinics.
You can reminiscence that this is the same region where the 11 years of rebel war and the Ebola Viral Epidemic break out in 2014. This left the area in a desperate and vulnerable situation that requires the intervention of the national and international agencies to embark on the provision of developmental aid in infrastructure including roads, health facilities, water and schools
In the meantime, it is suggested that the residents of Koindu that is built on empty barren grass-land should embark on massive tree planting exercise to serve as “Wind Breakers” during such unfortunate incidents. This could minimize house and property destructions during strong winds.
In view of the above and related challenges, we (KISDO) are kindly calling on local and International NGOs and developmental UN Agencies (UNDP, FAO, UNICEF, WFP etc.) to please come to the rescue of these desperate and vulnerable people.
Thanking you all for your usual support, corporation, understanding and kind attention.
 
STORY BY: DR. PAUL FALAH NABIEU
                                         SCHOOLS

​The Spiritual Beliefs of the Kissi People.
Prepared by: Dr. Paul Fallah Nabieu.
INTRODUCTION
Although many Kissi have converted to Christianity and Islam, most of them continue to practice their traditional ethnic religion. Ancestor worship or praying to deceased relatives is a common practice among the Kissi. The Kissi believe that ancestral spirits act as mediators between them and the creator God. Small stone statues are used to represent the spirits. They are worshipped and offered sacrifices by the village headmen. Many carved soapstone figures and heads were produced by the Kissi people in the past prior to colonial contact with the Europeans. It is not clear why they were made; some scholars argue that they form part of an ancestral worship while others say they may represent gods to increase agricultural yields. A large number can be seen in the British Museum's collection. [1]
The soapstone figures (“PUEMDO”, singular, “PUEMDA,” plural)

​The Real “Puemdo” was not carved as thought by some authors. Since it is just a small image, it was placed in another carved piece of wood which is placed on a wooden stretcher to be carried by two men. So those who visit the shrine only see the carved wood but not the real image. It is believed that they belongs to special clans in the community and only appear to people with special ancestral eyes/gifts. They are always referred to as “keke Bendu” (“Big father”), the great one or the wise one. They cannot be transferred to another clan, not sold or stolen. For instance, the Kpokei of Yebeima was stolen by the rebels during the war but was found back in the shrine when its people returned home. They were mysteriously found along the road sides, river banks, in forests and mountain tops. Those who find them may remain speechless until cleansed by the chief priests. Once found, they are kept in shrines in the villages where they were worshiped by their followers. They can also be taken to the other shrines in the forest, river banks and mountain tops on special occasions. It must be noted that these puemda were not used for rituals to harm/hurt people. They were not used for money making. The consultation fee was the lowest denomination like one cent/penny that even the poorest person can afford to pay with joy. They were consulted for misfortunes in communities or individuals, for healing, infertility, determine cause of mysterious deaths, wisdom and good luck during farming activities. The people respected, obeyed and feared them. As a result, the crime rates were low in those days. One can hardly hear about raping or robbery. If one is accused of any abomination, he/she was judged by the Puemdo. There was respect for elders in the communities. Violators were banished into the evil forests so that other innocent people may not suffer from the anger of the gods. The punishment was immediate by a strange disease that cannot be cured by western medicine.
In the eastern part of Kailahun district of sierra Leone, the conspicuous Puemda were Kpokei of Yebeima (Luawa chiefdom), Kokoma and Ngayenga (Kissi Kama chiefdom) and Mendekwama (kissi Tongi Chiefdom). Because of their popularity in the Mano River Union, these shrines were visited by famous international footballers, scholars and veteran politicians in that region for more success and fame.
The two special annual occasions that the community worship was paramount was Planting and harvesting seasons.
During the planting seasons, no one was allowed to plant his/her farm until the gods are consulted in the shrines. The nearby villages will all gather at these locations on the selected dates which were different for the four villages. The gods were carried by two special men who were members of the chosen clan. For the journey to the shrines, their heads were completely shaved, they were bare footed and were not allowed to talk to anyone until the mission is completed. In order of supremacy, the gods were in front followed by the chief priest, the chosen clan, male elders, male youths, women and children at the back. Food and wine was carried by special messengers of the gods. Since no one was sure of the outcome of this mission, there was silence until the ceremony is completed. In Yebeiam for example, such gathering was done at the banks of the Makona River at “Limii Torgowa” (The nephews’ pool) with Guinea on the other side. The chief priest will dive to the deepest part of the river bed with a white cock while everybody remained dead silent but watching attentively for his return. He will stay there for hours appeasing the gods. Returning with the cock alive means the prayers have been answered by the gods. There will be jubilation with drumming and dancing, eating and drinking for the rest of that day. Everybody will return to their villages waving leaves or branches in the air as sign of appreciation to the gods. This is the visa for the farmers to commence planting the next day.
In a similar way, when the harvest is ready, no one is allowed to start harvesting his/her farm until a special thanksgiving is offered to the gods. Even when people are dying with starvation, the gods are still obeyed for fear of punishment. During this season again, all the neighboring villages are gathered at the usual shrines. Every farmer will offer a handful of his harvest; the gods are fed with food and wine at the shrine just as during the planting ceremony. Once the gods have answered the sacrifice, the ban is lifted and the harvesting is commenced immediately. However, as part of the tradition, the children who scare the birds “Chun yova” may steal some harvest early in the mornings before the parents arrive in the farm. This is done sparsely so the parents may not notice. Even when noticed, the parents may pretend not knowing anything and the gods will not punish the kids.
The after mate of disobeying the gods.
Many years ago, the people of Yebeima and Ngayenga failed to consult the gods before ploughing their farms. They were punished by a failed harvest that year and there was great famine. In Yebeima, the people normally plant vegetables (potato leaves, peloo, yorgbor, njayo, cassava leaves etc,) in their backyard gardens which were fenced to prevent goats and sheep from destroying them. These gardens were normally opened to neighbors in need. During this famine, the gates were closed with pad-locks and keys. The neighbors were provoking them with songs like “Yebeima kinda kalamada ar gboweiyo yema mal dene.” Meaning “Yebeima people have closed the fence with a padlock due to hunger disaster”. In the case of Ngayenga, the neighbouring villages saw the ghosts migrating and ascending the hills of kuyo village with loud songs that “Ngayenga ke wana momo ley u kuando kuyo.” Meaning “Ngayenga people does not give us rice, we are going to kuyo”. While Ngayenga village had a failed harvest, there was a bumper one at Kuyo because they obeyed and fed the gods. Other villages leant from this lesson never to disobey the gods. END.
Reference: 1. British Museum Collection

THE HISTORICAL KISSI PENNY (‘Money with a Soul’)
PREPARED BY: (Dr.) PAUL FALLAH NABIEU
BACKGROUND
Since the pre-colonial era, different means of payment were adopted by many cultures but for uniformity, the term “money” was agreed upon.
The term "Primitive Money" was the first name. This was later followed by "Precoinage” currencies (before the development of coins) but "Natural Money" (Uncoined forms of money) formed a much wider acceptance. It’s most important and long-lasting representative was the cowry currency, which circulated in many countries parallel to coins. In some places, cowry shells were even a fixed denomination within the currency system. To pay tribute to the diversity of uncoined forms of money, the Money Museum compiles these means of payment under the term "Traditional Money." Such currencies were developed in virtually all cultures. Notable among such traditional money was the kissi penny which we shall talk about in this article.
The Kissi Penny, "bush money" or "money with a soul" as it has been called, is a unique contribution to the world of numismatics. At the end of the 19th century, this unusual iron currency was produced in the Kissi region of Sierra Leone which is part of the Mano River Union of the west coast of Africa. This region has used iron as a trading good and standard of value for a long time. Portuguese records indicated that sailing voyages in the early sixteenth century carried iron bars among the trade good going farther north. Because these rods were made by the Kissi people, the Europeans used to call them Kissi pennies. They regarded it as a curious form of primitive money, and as a result many were collected and deposited in museums. They continue to be sold on art and curio markets, as well as among numismatists to the present day. This currency was popularly known as E Chilin, Chilindae, Guenze, and Koli. Although it was produced in Sierra Leone, it was circulated widely in the immediate vicinity among Gbandi (Bandi), Gola, Kissi, Kpelle, Toma (Loma), Mandinka, Madingo, Mendes and other people of west Africa (Liberia, Sierra Leone and Guinea-Conakry) and central Africa.

Production
Presumably, this Kissi money was ‘minted’ in the 1880s by "Sumda" (Native Blacksmiths) who used iron smelted from the rich ore in the region. It was made from in the form of long twisted rods, with a "T" on one end (called Niling or "ear"), and a sort of blade, not unlike a hoe on the other end (called Kodo or "foot"). It ranged in length from about 6 to 16 inches (25 to 40 centimeters). The longer ones representing the higher value. Its weight was 35g and diameter of 420.0 mm. The odd shape may have its origin as a means of protection since it was virtually impossible to tamper with the metal content of the piece without noticing it immediately. If this currency would accidentally break, it could no longer circulate and its value could only be restored in a special ceremony performed by the Zoe/shaman the traditional witchdoctor – often the blacksmith – who, for a fee, would rejoin the broken pieces.

STORAGE
Bundles of the penny was packed in kalandan (parcels intertwined from palm leaves) and hanged on the ceiling of the huts. During the nights, these metals sweat and the water drops on the dusty/mud-covered floor. Sometimes, these drops of water can actually eat into the floor. The first thing strangers look for is the water mark on the unpaved floor and once that is identified, they then go further to raise their heads in search of it in the ceiling. A man’s wealth was known by the amount of sweat that drains from his kalando/kalandan. The more money one has, the deeper the drainage.

Circulation
For many decades the Kissi money circulated along with American, British and French paper money. Thanks to the trading and nautical activities of the people of the region, especially the Kru. These pennies circulated widely along the coast of West and Central Africa. Historical records do not note the use of this currency before the last years of the nineteenth century (c. 1880). The French were the first to abolish the use of this money in their colony. The British followed in 1940. In Liberia things went much slower. In 1936, the District Commissioner of Voinjama, Liberia’s Western Province (which borders the French colony of Guinea and the British colony of Sierra Leone) attempted to prohibit the use of the money in payment of the much despised hut tax. Since the North American rubber company did not significantly affect their way of life, the tribal people in the Northwestern part of the country continued to use this traditional money. It was only after emergence of modern employers in the 1960s and the administrative reform of 1964 that the Kissi money was definitely replaced by the official currency of Liberia (US dollar which was introduced since 1944) but continued in use even as late as the 1980s. It is so closely associated with Liberia however that the Central Bank of Liberia has two of these bar-shaped "pennies" crossed on their seal.  The seal can be seen fairly well on the L$10 below. (Yellow arrow)

USES
a. General trade
The Kissi money was a general-purpose currency. In practice its use was quite extensive. A single Kissi penny had only a limited purchasing power. For instance, a bunch of oranges or bananas could be bought for only one or two pennies. This was the reason why they were mostly parked into whole bundles. Several pieces (usually of 20) were twisted or parked together and secured with cotton or leather strips to form Larger ‘denominations’. In the beginning of the 20th century a cow would cost 100 bundles, a virgin bride 200 bundles and a domestic slave for 300 bundles.

b. Cultural uses
After being replaced by Western currencies, the use of Kissi money became virtually limited to ritual ceremonies such as on the occasion of the return of young men and women from the bush schools (Poro and Sande society) or for sacrifices and divination ceremonies. It was also uses for wedding ceremonies. "In earlier times, marriages among the Gbandi were confirmed with a Kissi penny. When part of the bride price is paid, the groom will place a penny on his bride's head and say "THIS IS MY WIFE."

c. Spiritual uses (‘Money with a Soul’)
When a kinsman or kinswoman joins the ancestors in a foreign land or another town, this money was used to bring the soul back home. It was placed on the head side of the grave of the dead a night before the journey. People chosen by the gods are given mythical powers to perform the ceremony. They were specially dresses in a way that they can be easily identified on their mission. Early in the morning of the journey, the penny is picked from the grave and the person neither speaks to anyone, nor looks back, no matter the length of the journey. On arrival home, the money was kept in the corner of the main door of the house of the departed. It is believed that the ghosts reside in these places. They were always fed and worshiped for healing, good luck and farming. They were thought to be the intercessors between the people and the gods.
This currency was also used to decorate the graves of old warriors and for making protective charms. Still many people believe the old money to possess magical powers.