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)
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)
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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
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