CD Track 1 3 Stories: 1 short story, then 1 long, then 1 short
Speaker (S) Adogtoo Responder (R) Abii 2nd Responder (R2) Akabare

Story 1 (short)
S: Bua n boe
R: Bua n boe
S. ɛɛ, nyaa dɔgɛ a kɔma
R: Dɔgɛ la a kɔma
S: Bayii
R: (unhuh)
S: Nyaa ni doose ba sige bu’ɔ puan ta ɔbera
R: unhuh
S: Ti Asàseŋa ta sa’ɛ ba
R: Unhuh
S.: ti a nyɔkɛ
R: Unhuh
S: Ti a zoe la a kɔma lá !dóe
R: Unhuh
S: So, eŋa ta paɛ yire la, eŋa ta paɛ yire la, a yele a kɔma la yeti ya
R: Unhuh
S: zi’an sɛka ti ba kiŋɛ ta obe la, ba beere da le lebe bine
R: Unhuh!
S: Dee zúgɔ n ye ti a nyɔke bà
R: Unhuh
S: Ti ba yeti òóo
R: unhuh
S: Wimbéere ti bua la ayɛma wee yire… naɛ la a ma la wee yire, gee bua la ayɛma le kiŋɛ bu’ɔ puan ti a ta obe
R: Unhuh
S: ti Asaseŋa ta nyɔkɛ ĩ.
R: Saseŋa nyɔkɛ ya!
S: nyaa ku
R: Unhuh
S: Ti a yele Asɔ’ɔŋa ti ya a gu’ura dee tí a wa’ana. Ti Asɔ’ɔŋa kɔ’ɔm nyɔkɛ tuba, bua la tuba bayi la zaa kɔ’ɔm foe.
R: Unhuh!
S: kɔ’ɔm obe
R: A obe ya!
S: Asaseŋa nyaa paam, nyaa yeti ya, bua wa, eŋa n ku ĩ la, ti tuba bo mɛ.
R: Unhuh
S: Asɔ’ɔŋa yeti a parum mɛ, bua la tuba ka bo mɛ. A san ti’isɛ eŋa parum mɛ ya, a ma boe la deboo la bala zuo, a basɛ ti ba zom ta soke a ma.
R: Ti a soke a ma
S: So, ba n zom ta ba’asɛ la,
R: Ba zom ba’asɛ!
S: tì búa lá nyɛ́ - yeti á zɔ - ti Asaseŋa yeti ya de kan zɔ dee yele n boe. Ta – a lem. Ti a yeti aa, eŋa ku la fu bimɔlega ń bòe, nyaa yele Asɔɔŋa yeti a gu’ura dee ti a wa’ana. Eŋa n wan paam na la, ti a tuba la bayi la zã’a ka boe bini. Eŋa yeti a yele ti Asɔ’ɔŋa yeti a ka tari tuba.
Bɛla ti bamam kina ti ba soke i.
R: ti a tara ti ba kelesa
S: Ti a yeti di de la yelemiŋerɛ: àyɛ́ma tári túbà, àyɛ́ma ká tára tùba.
R: Unhuh
S: Mina n tari tuba la n bala naɛ la eŋa gã’a. Mina n sine dee siŋɛ ka obe la, buni ka tari tuba. A san tara ni tuba, a kan zagesɛ eŋa nɔɔrɛ dee sina dee kíŋɛ ti a ta obe ti ba nyaa nyɔke ĩ. So aŋa la ka tari tuba. Bala boti ti bu yele tumam ti fu ma san dɔgɛ fu yele yeti buna ka we’, ti fu
san sina gee kiŋɛ fu wan nyɛ yele. Fu me san nyɛ yele, a kan bɔi na fu zuo.
R: Wuu n ti fu ma ana wuu de la sɛ’ɛla n ni nyɛ
S: yɛɛs
R: So fu san zagesɛ
S: ɛhɛɛ!
R: Um, la n wan ta dikɛ yele bɔ fu.
R2: Makerɛ ana ta n le pa’alɛ ti kamaa la nari ti fu selesera.
S, R2: Fu dɔgera nɔɔrɛ.
R2: Fu dɔgera san pa’alɛ fu yeti fu iŋɛ wa na ti fu san zagesɛ fu wan ta kɔkɛ yele, a me kan ta’am doose fu poore.

Solenɛ deyɛma daana (mageserɛ woko)
S: Mageserɛ woko la, n wa’am mageserɛ woko la ya.
ɛɛ, Anaba n boi, ti Asɔ’ɔŋa boi na.
R1: Naba n boi.
R2: kɔ’ɔm bɔi na.
S: Pu’usɛ kua
R2: Pu’usɛ a kua
S: Asɔ’ɔŋa bɔ la daa-san-ani ti ba kɔ a kua
R2: A bɔ la daare ti ba kɔ kua la
S: Beere wan wie ti ba wan kɔ kua la,
R2: Beere n yilegeri la kua la
S: Naba yeti eŋa n de kiima,
R2: Eŋa n de kiima
S: eŋa kan zɛ’a ti ba kɔ tarema kua
S, R2: dee nyaa kɔ eŋa kua
S: N de Asɔ’ɔŋa kɔ’ɔm ta gaɛ boko - yap – Naba kua la zi’an, sige mɛ la a kɔ̃legɔ gã
R2: Kɔ’ɔm gã bilam
R2: Unhuh!
S: N de Naba kaareba la nyaa zoe bala nyaa wa pirɛ va’am la
R2: Ti ba nyaa kɔ kua la!
R2: Unhuh!
S: Ba paam wa yigele ti ba kɔ ya,
R2: Unhuh!
S: Asɔ’ɔŋɔ dikɛ a kɔ̃legɔ la
A bɔi n ti baŋɛ Naba kaareba namilema bi
Tumam wa’ la namilema,
Ti Naba kaareba namilema bi
Tumam wa’ la namilema.
Ya kɔɔri suŋa bi namilema bi,
Tumam wa’ la namilema,
Ya kɔɔri suŋa yo, namilema yo
Tumam wa’ la namilema.
Kaareba kɔ’ɔm wa’ kɛ̃ goo puan
R2: Unhuh!
S: N de Naba nyaa tum a bia ti a dikɛ ko’om ta bɔ kaareba la.
R1:Unhuh!
S: Pugela la n tu’ ko’om kɔ’ɔm paam na ti a ze’ele
S, R1, R2: Baŋɛ la Naba bia bi, namilema bi,
Tumam wa’ la namilema,
ti naba bia yo, namilema bi,
tumam wa’ la namilema,
fu farafara yo…
Baŋɛ ba kɔɔri suŋa yo namilema bi
Tumam wa’ la namilema,
Ba kɔɔri suŋa yo? namilema yo?
Tumam wa’ la namilema,
S: A kɔ’ɔm tu’ ko’om la la bala dee kɔ’ɔm wa tole goo. Ti a selese koŋe yeti bia wa, eŋa pɔga yi kɔ’ɔm tari dia wa’ana dee baŋɛ kaareba la n ani se’em.
R1: Unhuh!
S: Pɔka kɔ’ɔm tu’ dia wa yɔ’ na ya bɔi na bini
Baŋɛ la naba pɔga bi? namilema bi?
Tumam wa’ la namilema, naba pɔga namilema bi,
Tumam wa’ la namilema
Baŋɛ ya kɔɔri suŋa yoo, namilema bi
Tumam wa la namilema,
Ya kɔɔri suŋa yoo namilema bi,
Tumam wa la namilema.
R1: Unhuh!
S: Pɔka kɔ’ɔm tu’ dia la dee kɔ’ɔm wa tole goo. Ti a selese koŋe. Naba miŋa nyaa kiŋɛ.
R2: Yelekatɛ!
S: Bã’a a weefo. Naba n tari ta ta ta ta paɛ, a yeti:
Baŋɛ la Naba miŋa yo, namilema bi,
Tumam wa’ la namilema
Tu naba miŋa yo
Namilema bi
Tumam wa’ la namilema.
Fu farafara yo, namilema bi,
Tumam wa’ la namilema
Baŋɛ ba kɔɔri suŋa yo namilema bi,
Tumam wa la namilema.
R1: Uuh
S. Tì nàba kɔ́’ɔm zɔ́ là wèefo tóli múu
R1: Naba toli ya!
S. Ti beere nyaa yilegɛ ti Asɔ’ɔŋa nyaa dikɛ zele ku’ulɛ a yagerɛ nyaa ta paɛ. Yele Naba yeti “N naa” amaa dee eŋa yagerɛ wa n zaam basɛ ti eŋa ka nyaŋɛ wa’an a kua la. Ti Naba yeti a pugum de la tɔgɛ.
R1: Beere yileŋɛ ya!
R2: N bisɛ wa!
S: Dee eŋa mi ti eŋa ka iŋɛ suŋa. Ba nyaa wan kɔ la Asɔ’ɔŋa kua la gee kɔ eŋa kua la nyaa kɔ. Eŋa daa yeti ĩ de tarema la, bala a fã kɔ a bunɔ. La yi ka iŋɛ. Bala la ba wan kɔ la Asɔ’ɔŋa bunɔ (gee nyaa baŋɛ kɔ eŋa kua la.) Bala n sɔ ti tarema, kɛ’ɛma ka fãara tarema. Tarema san tara a bunɔ, kɛ’ɛma ka tari wan fã. La de la bala paam zina ti kɛ’ɛma ka fãara tarema la a bunɔ.
R1: Wuu n ti kɛ’ɛma ka fãari tarema la a bunɔ.
S: Yɛ-ɛs. Kɛ’ɛma ka fãara tarema.
R2: Makerɛ la de la ya naba la n pɛregɛ e pɛregerɛ
S: ɛhɛɛ!
R2: ti ba kɔ eŋa kua dee Asɔ’ɔŋa dagɛ la tarema n bala?
S: Tɔ.
R2: N mi nyaa yeti eŋa kua la ti ba yeti ba yeti ba kɔ kua la,
la ka ze’ele ya?
S: La ka kɔ!
R2: Ti Naba la pɛregɛ bala la ti la sa’am. N de a nyaa dikɛ puti’irɛ pooren nyaa dena
woo san dɛna bala la ba yi wa tugum ka kɔ la Asɔ’ɔŋa bunɔ la.
S: A ma’a la n bala.

Solene buyii daana
Adogtoo: Le lebese. ɛɛ, Abaa, Asɔ’ɔŋa boi
Abii: Asɔ’ɔŋa me e le bɔna.
Adogtoo: Ti Aŋmaaŋa bɔna. Asɔ’ɔŋa yele Aŋmaaŋa yeti ya, yele pakerɛ boi gana kum.
Abii: Aba!
Adogtoo: Aŋmaaŋa yeti eŋa, e isege daarɛ eŋa ka nyɛ ti yele boi
Adogtoo and Awudu: kɔ’ɔm pakerɛ gana kum.
Adogtoo: Ti Asɔ’ɔŋa yeti yele boi gana kum. Nyaa siŋɛ a dɛɛma yire.
Abii: Uuhu!
Adogtoo: Ti a dɛɛma yire. Ti a dɛɛma nyaa ta maalɛ kinkira.
Abii: Uuuu
Adogtoo: Nyaa bɔ Asɔ’ɔŋa. Asɔ’ɔŋa nyaa obe kinkira tigɛ dee nyaa dikɛ su a tampɔɔ nyaa kula kula ta paɛ ti Aŋmaaŋa gã sore gĩsera. Ti a nyaa loe kinkira la basɛla nyaa biŋe ŋmaaŋa fisega.
Abii: Oe!
Adogtoo: Dee dikɛ basɛba biŋe sore balaa.. siŋɛ. Nyaa ta paɛ ti Abaa ze sodɔɔ ti a yeti Abaa, to’e bunɔ wa obe bisɛ.
Abii: Uuu!
Adogtoo: Ti Abaa kɔ’ɔm obe ba’asɛ. Nyaa yeti
Abii: Kata!
Adogtoo: Asɔ’ɔŋa, fun nyɛ bana la bɛ? Ti a yeti dɔla sore wa kɔ’ɔm wɛɛsa dee fu wan ta paɛ ti Aŋmaaŋa gã nyɛ’ɛra ba. T’a ta ka paɛ ti sɛba n ga’a Aŋmaaŋa fibega la, ti a kɔ’ɔm pi’ise bama obe gee nyaa iŋɛ Aŋmaaŋa wa na ti Aŋmaaŋa nyɛ ti a yeti Aŋmaaŋa, nyɛ bunɔ la.
Abii: Uunhu!
Adogtoo: Aŋmaaŋa yeti ɛa! eŋa n gĩseri wa, eŋa mi la bene bunɔ? A yeti “nyɛ sɛba ti fu nyɛ ti Asɔ’ɔŋa vaɛ la kɔ’ɔm nyɛ bamam nɔɔ”.
Awudu: Pɛregerɛ n bala ti a kɔ’ɔm pɛregɛ e.
Adogtoo: Ti Aŋmaaŋa dam wɛɛsi pati pati pati. Ti a yeti dagɛ bana. Abaa yeti.. Aŋmaaŋa yeti, ɛ̂, yele wɛ̂! Ti a kɔ’ɔm dikɛ ganmalɛ dam pulu, nyɛ!
Abii: Uuu
Adogtoo: Ti a yeti dagɛ bamam. Ba de la bunmɔle-kilesi. Fum nyɛ’ɛri wɛɛsi wa dagɛ bama. Kɔ’ɔm tara Aŋmaaŋa la ŋmɛ’a
Abii: Ti la wuu n ti…
Adogtoo: Yɛ-ɛs! Aŋmaaŋa yeti ya, Asɔ’ɔŋa daa yele eŋa yeti yele pakerɛ boi gana kum. Eŋa daa ka nam dee zina beere wie wa yele pakerɛ dina sirɛ gana kum.
Abii: Uuuhuu!
Adogtoo: Eŋa ka nyɛ’ɛri bun-mɔle kilesi ti a wa lɔkɛ eŋa ti a nyɛ bun-mɔle-kilesi. Eŋa daa ka nam dee zina beere wie wa yele pakerɛ dina sire gani kum mɛ. Eŋa ka nyɛ’ɛri bunmɔlekilesi ti a wa lɔkɛ eŋa ti a nyɛ bunmɔlekilesi, dagɛ yele buna gani kum?
Abii: Yele pakerɛ kana gani kum.
Adogtoo: Ti Abaa kɔ’ɔm ŋmɛ’ɛra ŋmɛ’ɛra ta ku Asɔ’ɔŋa. [sic]
Abii: Uuuu…
Adogtoo: Bɛ pa’alɛ ti ba san yele yeti yele pakerɛ gana kum, fu baŋɛ vuurɛ ti yele beere boi wan sirɛ pakɛ fu nyana fu ki.
Abii, Awudu: Uuhuu!
Abii: La ani suŋa. Solene la tari za’asum sumɔ paa.

Track 1: 3 Stories, translation Speaker (S) Adogtoo Responder (R) Abii 2nd R (R2) Akabare Awudu NB stories come in pairs, a “short” and a “long”. This track contains a short story and following long story, plus a short story, whose corresponding long story is the first on track 2. Story 1 (short) S: There was a goat R: S. ah, she had her children, R: had her children S: two R: (unhuh signifying attention) S: She always followed them to the swampy wilderness to eat (find grass). R: unhuh S: and Hyena chased them R: Unhuh S.: to catch them, (to eat) R: Unhuh S: and the goat ran from the bush with her children. R: Unhuh S: So, when she got home, got home, she said to her children that R: Unhuh S: the place where they had gone to eat, they must never go there again. R: Unhuh! S: or something would catch them if they did. R: Unhuh S:mand they said oh R: unhuh S: The next day, (just) one of the goats stayed with his mother house but one of the goats again went to the bush and ate. R: Unhuh S: and Hyena caught him. R: Hyena caught! S: and killed him. R: Unhuh S: Then he asked Hare to look after it until he came. S: And Hare took the ears, just removed both the goat’s two ears R: Unhuh! S: and ate them. R: He ate them! S: Now Hyena arrived and said ah, when I killed him the ears were there. R: Unhuh S: Hare said he was lyiing, the goat had no ears. If he thinks he is lying, his (goat’s) mother was in the old house, they should go and ask her. R: to ask his mother. S: So, when they got there, R: They got there! S: When the goat saw them she tried to run - and Hyena said she shouldn’t run but there was a problem. So she came back, and he said, I killed your fair-coloured child, then told Hare to look after it until he (Hyena) came back. When he arrived, the ears were not there. He complained and Hare said he didn’t have ears. So they have come to ask her. R: so that she should let them hear her. S: And she said it was true, one had ears, the other had no ears. R: Unhuh S: The one who has ears is the one lying there. The one who refused not to go and eat, that one had no ears. If he had ears he wouldn’t have ignored advice to go and eat and now he was caught. So that one had no ears. This means that his trouble, we, if your mother who bore you says don’t go, and you go anyway you will get into trouble. If you get into trouble, she won’t help you. R: so it is like your mother foresees the future. S: Yes R: so if you refuse (to listen) S: Yes! R: It could create a problem for you. R2: This story teaches that it is good to take advice. S, R2: your mother’s advice R2: If your mother advises you and you reject it, she cannot support you (when you get into trouble). Story 1 (long) S: The long story, I am now coming to the long story. There lived a chief, and there lived a hare. R1: there lived a chief R2: just lived there S: and was arranging for farm work. R2: arranging for farming. S: Hare asked that they should come work on his farm in two days time R2: He wanted them to hoe his farm after two days. S: The day before they were to go and work on the farm R2: the day before the farming S: the chief said he was the senior, R2: he was the senior S: He can’t let them work on a lesser person’s farm S, R2: before doing his. S: just dug a trench - ! – at the chief’s farm and hid in it with his fiddle. Hare lie R2: just lie there R2: Unhuh! S: So now the chief’s labourers came and occupied the farm R2: now they were doing farm work! R2: Unhuh! S: when they were about to start working, R2: Unhuh! S: Hare took up his fiddle - Song: Do Chief’s farmers know Namilema? We dance Namilema. and chief’s farmers namilema? we dance Namilema Are you farming well? We dance Namilema. The farmers just danced off into the bush. R2: Unhuh! S: Now Chief sent his child to take water to the labourers. R1:Unhuh! S: No sooner had the daughter arrived with the water, S, R1, R2: Does the chief’s child know Namilema? We dance Namilema and chief’s child Namilema? we dance Namilema greetings to you at work? know are they farming well? Namilema? S: She carried the water off into the bush. And he waited for the child in vain, then called his wife to take food and find out what is up with the farmers. R1: Unhuh! S: As soon as the chief’s wife was nearing the farm, (All): Does the chief’s wife know Namilema? We are dancing Namilema, chief’s wife… R1: Unhuh! S: The woman just danced off into the bush with the food. And he waited in vain. Now the chief himself went. R2: serious matter! S: riding his horse. The chief arrived, he (hare) said Does chief know? Namilema? our chief himself? Chief’s child We are dancing Namilema Greetings to you? Namilema child We are dancing Namilema Do they know farming well? Namilema child We are dancing Namilema. R1: Uuh S.: and the chief sped off into the bush on horseback. R1: The chief passed. S.: A day later, Hare went (to the chief’s palace) with an egg in his mouth. He told the Chief he had a problem with his cheek, this is why he couldn’t come to his farm. And Chief said not to worry. R1: The next day dawned. R2: look at that! S: He knew he had done wrong. They should now weed Hare’s farm and weed his farm later. He thought he (Hare) was weak, he would make them weed his instead. It didn’t work. Thus they should weed Hare’s (and do his later). That is why the weak man, a strong man cannot cheat him. If a weak man has something, the strong man can’t cheat him out of it. This is why until today the strong cannot take from the weak what is his. R1: Like the strong man doesn’t cheat the weak of his thing. S: Yes. The strong doesn’t cheat the weak. R2: Isn’t the story, the chief forced, he was forcing S: Yes! R2: them to weed his farm but it was the case that Hare was not weak? S: OK R2: so when he insisted that they would go work on his farm it didn’t work? S: It didn’t get weeded! R2: and the chief applied force and it didn’t work. Then he realized that as it is they should weed Hare’s first. S: That’s exactly right, that’s fair. Story 2 (short) Adogtoo: Another one. There were Dog, Hare. Abii: There was another Hare. Adogtoo: And there was Monkey. Hare said to Monkey, there is something worse than death. Abii: Wow! Adogtoo: Monkey said he could not believe that there is something Adogtoo and Awudu: worse than death. Adogtoo: And Hare said there is something worse than death. And he went to his in-law’s house. Abii: Uuhu! Adogtoo: And his in-law now made bean cakes (large, thick) Abii: Uuuu Adogtoo: and gave some to Hare. Hare ate his fill of bean cakes and put some in his bag and as he was on his way home he met Monkey sleeping by the road. And he took some of the bean cakes and put them in Monkey’s bottom. Abii: Oe! Adogtoo: and he took some and put them on that path from where he (monkey) was. and he met Dog on the path and gave him some to eat. Abii: Uuu! Adogtoo: and Dog just chew finish. now saying Abii: big (?) Adogtoo: Hare, where did you get them? and he told him to follow the path until he reached monkey sleeping and defecating them. So he went ther and some lay at Monkey’s bottom, and he just picked them up and ate and then did to Monkey (like that) he would shit and said Monkey, shit the things. Abii: Uunhu! Adogtoo: Monkey said eh, he was sleeping, did he know what things? He said “Defecate what you defecated for Hare, defecate the same kind.” Awudu: That is force, he was forcing him. Adogtoo: And Monkey (grunting) produced faeces. And he (Dog) said that isn’t it. Dog said… Monkey said eh, it’s trouble! And Dog started beating him with a cudgel, shit! Abii: Uuu (pity!) Adogtoo: And he said it isn’t those. They are round red things. Your excreting faeces isn’t them. And he kept on beating Monkey. Abii: That is to say… Adogtoo: Yes Monkey said, Hare once told him there is something worse than death. He didn’t agree but today, now there could be something really worse than death. Abii: Uuuhuu! Adogtoo: He couldn’t shit round red things so he forced him to defecate them. He didn’t believe it but today ?? matter worse than death. He didn’t defecate round red things and he was forcing him to defecate round red things. Is this not worse than death? Abii: This is worse than death. Adogtoo: And dog kept on beating him until he killed Hare [mistake]. Abii: Uuuu… Adogtoo: This teaches that if they say there is something worse than death, you know the meaning, that there can be something that it is better to die. Abii, Awudu: Uuhuu! Abii: That is good. The story has good things in it.