N’ZIMA King

Background

The N’zima are also called Apollonians, probably due to the fact that the English arrived on February 9, the day of Saint Appoline. Like all Akans, the N’Zima locate their origin in Egypt where they would have lived until the 7th century, before leaving because of the Muslim conquest. After having passed through Abyssinia (under Emperor Ezane) then Mali, from where they were driven out by the Almoravids from the 11th century, the N’Zima found refuge in Kumassi, Ghana. Following a conflict between Ashantis, the N’Zima migrate to the Ghanaian coast, which they colonize from Axim. They leave and find the Abouré in the Bia region in Sanwi country and maintain cordial and commercial relations with them. At the end of the 18th and beginning of the 19th century, they emigrated to Bonoua then to Moossou. Around 1870, King Abouré Nanan Boté Sey chose N’zima chiefs and gave them territories on the coast. The first of these areas is Vliassé, the current French district entrusted to N’zima Alongôba. Another Abouré chef attributes the Azuretti district to N’zima Adouvlé. Today, the heads of these different territories are appointed by their notables but continue to be approved without ceremony by the king of Moossou. The Nzima Kotoko people of Grand Bassam have known several leaders: John Bright, Poy, Eliam, Gnanzoukan, Homian, Augustin Kwassy, ​​and Ezan Aka Marcel enthroned in 1965. When the latter died, it was Tanoé Amon Desiré, current leader , who succeeded him. It is in the region of Grand Bassam that the first treaty between the French and the locals was signed, very exactly with Amon Ndoufou, king of Krinjabo, in 1843. The first commercial outlets will be installed as of this date. Founded at this time (mid-19th century), Grand Bassam will become the main French administrative center, from 1893 to 1899, when the capital of the colony will be transferred to Bingerville. Grand Bassam would be the country’s main port until Abidjan took over in the 1930s. The organization of the Nzima people is pyramidal. Each family includes within it an interior family called Suakunlun Aboussouan and a large family called Assalô Aboussouan. The inheritance is of the matrilineal type, going from uncle to nephew. The N’Zima Kôtôkô people are made up of seven communities or large families, like the seven castes of Egypt. Each of these families is represented by a symbol: fire, rice, gold, corn, palm, raffia, yam. Each family plays a specific role in preserving social unity. The Ndwéafo symbolized fire, embody humility, love and loyalty. The Ezohilé, symbolized by rice, hold skills in governance, democracy and conflict management. The Mafole, symbolized by gold and silver, are a group endowed with wealth and entrepreneurial spirit. The Nvavilé, symbolized by corn, are equipped in political and social criticism. The Adanonlè, symbolized by the palm tree and parrot, have provisions for food self-sufficiency. The Allonhomba, symbolized by raffia and calabash, have social and personality building skills. The Azanwulè, symbolized by the yam, embody union, attachment and sympathy. These seven families form a united community. Any member who experiences problems and difficulties finds help and assistance from his brothers and sisters. The Allonhomba, symbolized by raffia and calabash, have social and personality building skills. The Azanwulè, symbolized by the yam, embody union, attachment and sympathy. These seven families form a united community. Any member who experiences problems and difficulties finds help and assistance from his brothers and sisters. The Allonhomba, symbolized by raffia and calabash, have social and personality building skills. The Azanwulè, symbolized by the yam, embody union, attachment and sympathy. These seven families form a united community. Any member who experiences problems and difficulties finds help and assistance from his brothers and sisters

Let’s talk about “ABISSA”

The Abissa is the great traditional festival of N’Zima. Taking place annually, it allows both to celebrate the New Year within the N’Zima community and to take stock of the past year. Placed under the concepts of democracy and justice, Abissa aims to promote social balance and harmony among the N’Zima people. This festival generally takes place between the end of October and the beginning of November and is organized in two stages, the first having a mystical character and the other a popular character. The first part of Abissa is the “silent week”, in which only the N’Zima natives are allowed to participate. After the appearance of the talking tam-tam called “Edo-N’Gbolé”, the silent week begins, during which the N’Zima daughters and sons rehearse the Abissa dances. It is also during the “silent” week that the ceremony of throwing stones at the sea takes place, where all kinds of wishes for the new year are made: meet the love of your life, have a child, make a fortune. ,… If these wishes are sincere and made in a spirit of sharing and giving of oneself, they will be granted. The second part of the Abissa marks the beginning of the festivities open to all, with the release of the sacred tom-tom. At this time, the King of N’Zima makes his appearance and the sons and daughters of the community perform the traditional dances of Abissa. The party lasts a week and ends with concerts. During this period the festivities are officially open to anyone wishing to celebrate the New Year with the N’Zima community. Abissa is a popular festival that brings together all generations. Some go to feast on the beach while others dance around the sacred tom-tom. It is customary for everyone to be made up with kaolin. Everyone gives free rein to their imagination to dress up. Some, their bodies covered with kaolin or paint, stop like statuettes in the street. The Abissa festival has been celebrated for more than three centuries, since N’Zima arrived in Axim, Ghana. The Abissa is also called the feast of Koundoum, from the name of a genius (kominlin in N’Zima) who would have been granted the grace to watch over the benefits of this feast. The Abissa is a popular festival that brings together all generations. Some go to feast on the beach while others dance around the sacred tom-tom. It is customary for everyone to be made up with kaolin. Everyone gives free rein to their imagination to dress up. Some, their bodies covered with kaolin or paint, stop like statuettes in the street. The Abissa festival has been celebrated for more than three centuries, since N’Zima arrived in Axim, Ghana. The Abissa is also called the feast of Koundoum, from the name of a genius (kominlin in N’Zima) who would have been granted the grace to watch over the benefits of this feast. The Abissa is a popular festival that brings together all generations. Some go to feast on the beach while others dance around the sacred tom-tom. It is customary for everyone to be made up with kaolin. Everyone gives free rein to their imagination to dress up. Some, their bodies covered with kaolin or paint, stop like statuettes in the street. The Abissa festival has been celebrated for more than three centuries, since N’Zima arrived in Axim, Ghana. The Abissa is also called the feast of Koundoum, from the name of a genius (kominlin in N’Zima) who would have been granted the grace to watch over the benefits of this feast. Everyone gives free rein to their imagination to dress up. Some, their bodies covered with kaolin or paint, stop like statuettes in the street. The Abissa festival has been celebrated for more than three centuries, since N’Zima arrived in Axim, Ghana. The Abissa is also called the feast of Koundoum, from the name of a genius (kominlin in N’Zima) who would have been granted the grace to watch over the benefits of this feast. Everyone gives free rein to their imagination to dress up. Some, their bodies covered with kaolin or paint, stop like statuettes in the street. The Abissa festival has been celebrated for more than three centuries, since N’Zima arrived in Axim, Ghana. The Abissa is also called the feast of Koundoum, from the name of a genius (kominlin in N’Zima) who would have been granted the grace to watch over the benefits of this feast.

Abissa dance

An important stage of Abissa is called the “stage of truth”. The most complete expression of democracy as it existed in traditional Africa, the “stage of truth” takes place just before the vows ceremony by the sea. The seven families (Alonwomba, Mafolè, N’Wavilè , Adahonlin, Ezohile, N’djuaffo or Ahua, Azanwoulé) who make up the N’Zima people are divided into two groups. On the one hand women, on the other men. The two groups engage in a game of self-criticism and criticism, the stake of which is collective catharsis. Custom demands that criticism is done in a spirit of good taste and that recipients are receptive. In order not to offend anyone, criticism is done with well-chosen words and without anyone being named. People targeted by criticism, including the king himself, have a duty to accept them. Finally, and most importantly, everyone is committed to integrating criticism into their day-to-day life and rectifying things over the next year. For N’Zima culture specialists, the “stage of truth” is one of the most complete forms of transparency and truth and a most telling proof that democracy existed in African societies, long before the arrival of Europeans in Africa. Finally, Abissa is not only a popular celebration of rejoicing, but a ceremony which celebrates democracy and reconciliation among the N’Zima. In all the districts of Grand Bassam (Petit Paris, Azurety, Impérial, Agnonty, etc.), Abissa is the place where conflicts are resolved “as a family”,

References

Grand Bassam, Capital des N’ZIMA – Pascalchristian.fr (2017). Available at: https://pascalchristian.fr/grand-bassam-capitale-nzima/  (Accessed: 21 January 2021).

Histoire de L’Abissa – Abissa (2021). Available at:http://abissa.ci/archives/34 (Accessed: 21 January 2021).

Côte d’Ivoire : Grand-Bassam et son Abissa (2016). Available at:https://www.cotedivoire.news/culture/6182-grand-bassam-et-son-abissa.html (Accessed: 21 January 2021).

ABISSA DANCE