Three interviews at Bolgatanga-Tanzui, held in June 2000, with a woman who had a case in the Bongo and Bolga Nabas’ courts. Her daughter had been divorced by a Bongo man. The issue was whether she would let them take back the daughter’s child before they had returned some bowls she had given her daughter and paid medical expenses she had incurred for the child. The grandchild, about 6 years old, was present when we interviewed her.

Material that identifies the respondent has been removed.

Interviewer: Paulina Atindana (P)
Respondent: Ataa Maame (R)

Transcription and translation by Paulina Atindana and MEKD working together.

June 24, 2000
P: Yà kálà wà yæ̀ yìri dé ŋwã́nɩ̀?

R:Tànzṹ!ĩ́

P: Yʋ̀ʋrɩ sɛ́kà tɩ̀ yà dɩ́kɛ boe kálà ḿ bàláà?

R: ɛ̃̂ɛ̃́, Tã̀nzṹ ĩ̀.

P: Tɩ́ m̀ bòtí tɩ̀ sókè hʋ dée bèn yɛ́là tɩ̀ hʋ̃́ tárɩ kɩ́ŋɛ nàba yírì? tɩ̀ bòtí hʋ̀ yélè zaa pálè tʋ̀

R: Là dée yèle mɛ̀ŋerɛ. Lɔ́gerɩ lá déè tʋ̀mã́ ŋŋ wà yírè láahɩ̀... Tɩ̀ bà tʋ́m̀ bà bʋ̀dáa áyɩma lá tɩ́ à wá’am nà wà yèle m̀ bía lá tɩ́ à tárɩ bà bía lá wá’am nà. Tɩ̀ ń yélè bà pɔga la yétì à à kúle tɩ̀ à táyèle yíri lá dʋ́mà tɩ́ má ná yɛ́tèe bà dɩ́kɛ ǹ láahɩ lá læ̀ ǹ yʋ́ʋrɩ kɔ́bsɩ̀tá’ læ̀ pí!nṹu.
.
Là dée yèle mɛŋerɛ. Mám bía ŋ́ ‘èle bɔ́:ŋɔ tɩ̀ ɩ́ŋa là à sɩ́ra mɩ̃́à ń zàbɛ tɩ̀ ba máalɛ kòŋe tɩ̀ɩ́ŋa yélì gée vá !lɔ́gɔrɩ lá ń dè m̀ bɩ́a lɔ́gerì lá bíŋ̀ tɩ̀ mám bía lá dɩ́kɛ à lɔ́geri lá táà kɩ́ŋɛ tɛ́ zòǹ lɔ́ɔrɩ̀ tɩ̀ bʋdáa lá kɩ́ŋɛ tɩ̀ fã́ lɔ̀geri lá. Lɔgeri la dê tʋmá ŋ́ wà yírè láahɩ. Tɩ̀ mán dɩ́kɛ bɔ́ m̀ bía lá tɩ̀ bʋ̀ráa mɩ̃́!a fã́ lɔ̀ɔrɩ lá gée báhɛ̀ m̀ biá̀ tɩ̀ bía mĩ́!ã kʋ́l nà wà yɛlɩ. Tɩ̀ mán váà m̀ pɔ̀ge táraanà tɛ̀ tɔ̀ɔ kʋ́ŋɩ tɩ̀ bía lá ŋ́ !wáa yíri nà lá à wà ná kɛ́là hále tɩ̀ à kɩ́ŋɛ !dáa tɛ́ dà mĩ́’a.

P: ánɩ?

R: m̀ bía lá. M bía la tɩ̀ má táraanà àyɩ́ma ń nyɛ̃́ ĩ̀ …(indistinct)… m̀ bía lá mɩ̀ dɔ́ɔ̀ mɩ́ tɩ̀ mán ní dɩ́kɛ lá:hʋ woo pɔ́ŋ piáà bó !bá tɩ̀ bà dá día á dí tɩ̀ tʋ̀máŋ lé dʋʋhɩ kɩ́ŋɛ bóoŋò nábà yírè. tɩ̀ bà sákè bò ‘ɩ̃̀ lɔ́ɔr lá gée géè láahɩ lá, bà ká bó ‘ɩ̃̀ tɩ̀ nàba lá yé!tee à kúle nà, à váa à lɔ́ɔrɩ la kúlè. Tɔ̀ ‘ɩ́ŋa ŋ́ wà yíre nà lá wá tɔ̀ɣɩ lá. Tɩ̀ mán yélè ǹ sɩ̀rekéemã lá là ŋ̀ kɔ̀ma lá tɩ̀ bà yélie nàba lá tɩ̀ bà tóò ǹ lɔ́ɔrɩ lá bò mà gée bà fã̀ mã́ mɩ́. Bá ŋ́ yɛ̀tɩ́ bà kàn bó mã̀ láahɩ lá tɩ̀ bʋ́nɔ wà záà dáa nà bía lá. kɔ bɔ́nà, kɔ bɔ́nà kɔ bɔ́na tɩ̀ kà dáa nà biá lá.
Tɩ̀ mán tárɩ kɩ́ŋɛ dɔ́ɔtà tɩ̀ ba páali mà tɩ̃́m tɩ́ ǹ tɛ́ dà. Tɩ̀ láhʋ lá zã́à dáa déè kɔ̀bsítã’ là pínúu láhʋ lá zã́à ń !dáa bàlá’. Tɩ̀ bà tʋ́m̀ bà bʋdáa àyɩ́ma lá tɩ́ a wáa nà wà yele m̀ bía lá tɩ́ à tárɩ bà bía lá wáa nà… (indistinct). yʋʋrɩ kɔbsita la pinuu … (indistinct).. gée tɩ̀ bà yá ŋ̀ kɩ́ŋɛ - bía la sánɩ̀ bó bà zɩ̃́’ã̀. Bà kɩ́ŋɛ tɛ́ tárɩ ná:hʋ lá wáa nà gée yáǹ tóò bà bía gée bà dèé dàrɩgá dʋ̀ma má mɩ̀ kále ‘ɛɛra dàrɩgá tɩ̀ pɔ̀sɩ́ra lá yélè mà ǹ tɩ́!áa tɩ́ má dɩ́kɛ bía lá bɔ́ ‘ɩ̃̀ gèe dɔ́la pòori. Bála tɩ̀ mám mɩ̀ nyã́mɩlrɩ ‘ɩ̃́ yɛtɩ̀ɩ hʋ̃́m pɔ́hɔba ń tòorèe, hʋ̃́m mã́ ń yɛ́lɩ̀ hʋ̃́ ń tɩ́ hʋ̀ dɩ́kɛ ǹ lɔ́ɔrɩ hʋ̀ dɩ́kɛ ǹ lɔ́ɔr lá wáa nà wà bo mã́, ǹ lígeri lá læ̀ ǹ láahɩ lá bó mà gée yáŋ̀ lébè tɛ̀ tárɩ náahʋ̃̀ lá wá’a nà gée tɩ̀ mã́ŋ yáŋ̀ dɩ̀kɛ bía lá bó bà tɩ̀ bà yétì tɩ̀ wãnɩ̀ tɩ̀ màn tára biáa lá kɩ̃́ŋɛ dɔ́ɔtà tɩ̀ ǹ sã́nɩ dɛ̃́nà yʋ́ʋrɩ kɔ́bgà kóo tɩ̀ mán yɛ́!tɩ́ɩ̀ yʋ̀ʋrɩ kɔ́bsɩ̀tã́ là pínũ̀u? ŋwã́nɩ̀ tɩ̀ là yám̀ páa bála? Tɩ̀ bà lé yɛ̀tɩ́ɩ bámáŋ kám̀ bó mã́ yʋʋrɩ kɔ́bsìtã́ là́!núu, bà kà m̀ bó mã̀ láahɩ lá, gée yáŋ̀ tárɩ mã́ kɩ́ŋɛ Bɔ́lɩga Nábà yíri tɛ́ sãma ma.


P: Bɔ́lɩga Nábà lá zɩ̃́ɛ̃̀ɛ?

R: ɛ̃́ɛ̃, Nàbà lá zɩ̃́’ɛ̃̀ læ̀ kɔ̀bgá là pínũ̀u. Tɩ̀ nàba lá mɩ̃́!ã́ yáaŋ̀ tʋ̃́ tɩ̀ bà wá’a wà yèli mà tɩ̀ má ŋ́ kɩ́ŋɛ tɩ̀ bà tɔ́ɔ̀ yɛ́!tɩ́ɩ bàma wã’a nà tɩ̀ bà tóò bá bía. Gée má ń yɛ̀tɩ́ɩ ǹ tàrɩ bía lá kɩ̀ŋ dɔ́ɔtà là gée ká waa yèli bà bô? Tɩ̀ máǹ yáà yɛ́!tɩ́ɩ ǹ dɩ́kɛ lʋ́ʋrɩ̀ kyɛ́ɛʤɩ̀ kɩ̀ŋ Bóoŋo gée wa’a ǹ dɩ́kɛ bía lá kɩ́ŋ dɔ́ɔtà la là kã̀ ‘ɩ́ŋɛ fã́ĩ̀. Dámà bía lá déè mám bía. Mám bía mɩ́ŋà ń dɔ̀ɔ ‘ɩ̃́ tɩ̀nam bò lá nàba lá yírì là’ yìtɔ́ɔ tá tɩ́ ká báahɩ̀.


P: Yàmám pà zɩ̃́’ã̀ wá yàa bèń lè géè? Hʋ́m bó!tee bà dɩ́kɛ lɔ́ɔrɩ lá bó hʋ̀ gée tóò bà bía kóo bène?

R: Mám bótì lá lɔ́ɔr lá là ǹ lígeri lá tɩ̀ ǹ dɩ́kɛ tɩ́bɩ̀hɩ bá bía bó bà lá. Bà dɩ́kɛ láahʋ káŋa lá ǹ láahɩ lá bó mà gée tóò bà bía. Mám bòti sɛ̃́’ɩ̃ ḿ bàla.

P: Gée béǹ dà ‘ɩ́ŋɛ tɩ̀ bà sáà pɔ́ka lá?

R: Tɩ́ pɔ́ka lá, tɩ́ púgùla lá, tá à nyùu ní gée tára nɔ́ɔrɛ. Bàma káǹ nyáŋɛ tára ‘ɩ̃̀ gée à ká nyɔ́kɛrɛ? àyɩ́. À ká zṹ’ure? Àayí. Tɩ̀ bà lé zè’ele bí lá nɔ̃́ɔ̃ yélè tɩ́ à sã́ŋ kúlì nà a wá ń dì lá bínú bála tɩ̀ má n yéli tɩ́ yɛ̀tɔɣɔ laá báarɩ̀ n dáarɩ̀ mã́ n wã́n yèle nàba lá tɩ́ à yéli bá !tɩ́ɩ má n là m̀ bía lá ká dítì bínũ. Gée là ká náarɩ tɩ̀ bà yéli bála ‘ɩ́ŋa ń yʋ̀ʋnɩ́ zúù ɛ̃́ɛ̂, à ká sákɛ̀ tɩ̀̀ sɩ́ra lá ‘ɛ́ɛra gée yúunà à sɩ̀rá lá mɩ̃̀ pʋ̃́ʋ̃̀ ká tárɩ sɛɛ́la ítà bɔ́ɔrà ‘ɩ̃̀. Mám bía sã́ŋ̀ yɛ̀tɩ́ɩ à tá pɔ̀ɔhɩ sɩ̀ra là má nɔ́ɔ ǹ dɩ́kɛ yʋ́lʋgɔ kɔbgà là pínuu bɔ́ ‘ɩ̃̀ tɩ̀ à tár kɩ́ŋɛ. Zàbelá dáarɩ̀ má nɔ̃́ɔ ń dɩ̀kɛ láahʋ̃ là ŋ̀ kɔ́mà tɩ́ tʋ̀ tá màalɛ yɛ́la lá.


P: Gée tʋ̀máŋ ḿ bòtí tɩ̀ báŋɛ̀ sɛ̀la ń !dée hʋ̃́ déè pɔ́ka gée zábɩ̀ra bɔ́ɔrà hʋ̃́m bía. Gée bʋ̀dáhɩ lá ḿ bò’ yɛ̀máŋ yíri lá bà ká sɔ̃́ŋɔ̀rɩ hʋ̃̀ bée?

R: Bʋ̀dáhɩ lá yɛ́tɩ̀ aa là nã̀ŋ tɩ̀ máŋ yéli ǹ sɩ́ra, mán sɩ́ra kà bóe. Là gèe lá máŋ là ŋ̀ kɔ̀ma. M̀ bía kà’íma déè kéema. ‘ɩ́ŋa mɩ̀ ń dáà kɩ́ŋɛ tɩ́ bà ‘ɛ́ŋɛ wà ná bà ‘ɛ́ŋ wà ná bà ‘ɛ́ŋ wà ná. Gèe sɛ́ba ŋ́ ká bĺ là, ŋ́ kà kɩ́ŋ̀ béne lá báma ká tárɩ̀ nɔ́ɔrɛ, gée tɩ̀ mã́ ŋ́ yélì ‘ɩ́ŋa gée yélì tɩ̀ sɩ̀ra kéema lá tɩ́ m̀ bía lá là kà sɩ́ra lá tárɩ zábɩ̀rɛ bála tɩ̀ má ŋ́ yétì ǹ yélè ‘ɩ̃ tà yɛ́!tɩɩ ‘ɩ́ŋa nɛ́ŋa.


II Continuation of interview with A.M. at Tanzui, 26th June, 2000
Transcription and glossing by P, translation and tone marking by MEKD

P:Bʋ̀dáa lá ń yèli hʋ̀ tɩ́ à nɛ́ŋa ká bóe bénì?

R: ɛ̃́ɛ̃

P: A báhɛ̀ la yetɔ́ɣa lá zã̀ã́ bó hʋ̀?

R ɛ̃́ɛ̃ à bàhɛ bó là máŋ lá ŋ̀ kɔ̀ma lá.

P ‘ánɩ̀ ŋ́ tàrɩ yɛ́la lá kɩ́ŋɛ Bɔ́lga naba yíre, báma bíi fúm̀?

R Pɔ́ɣesɩ lá ń tàrɩ yétɔ̀ɣɔm lá kɩ́ŋɛ Bɔ́lga naba yire, aḿa fírs tâm lá, tɩ ba fã́ mám biáa lɔ́ɣerɔ́ là, mám báɛ tɩ̀ tʋ̀ tárɩ yele la kɩ́ŋɛ booŋo naba yire tɩ́ bà nyaa bo lɔɣerɔ la básɛba gee bahɛ laahi la.

R Fʋ tári sɛ́là tɩ̀ fʋ pá’ahɩ̀?

R Sɛ́là ŋ gée là, bá boti ba fã mam laahi la, ba san bɔta ba bia la. See tɩ naba la to’e mam laahi la bo mama gee tɩ bá nyaa to’e ba bia.

R Tɔ̀ɔ tɩ pʋ’usɩ zo’e zo’e

….
(pause)
P Tʋ́ ká bá’asɛ̀ sɔ̃̀sega lá, tɔ, màm nyáa bóti ŋ báŋɛ sé’ere lá déla, Laahi la beni nsɔi tɩ́ bà ká bóti bá dɩ́kɛ láahɩ lá bó fʋ̀?

R Ba fã mam mɛ, bala tɩ ŋ yele tɩ ba fã màm mɛ. Ba ka boti ba bo mam, ba fã́ mam mɛ. Se’ere n so la, ba ka so laahi la. Ba budibila la ka da laahi la. Ba bʋdɩbila la ŋ da laahɩ sɛ́ba là déla bayi gee dɩkɛ mam laahi la pa’asɛ tɩ bia la yese á bʋnɔ lá biŋe, gee bɔɣelɛ mam bia lɔɣərɔ lá tɩ̀ mam bia la vaɛ a lɔɣərɔ la paɛ Booŋoda’a tɩ a zom lòore tɩ̀ bá fã́ lɔ̀ɣərɔ lá, bàlá tɩ́ mám kɩɩŋɛ tɩ ŋ tà yéle tɩ ba yeti ba kàŋ bó ‘ɩ̃̀.

P Ba kɔ’ɔm ka boti ba dɩkɛ laasɩ la bo hʋ?

R áayì, so laahɩ la yétɔɣɔm là, bía lá mɛ́ ŋ bɩ̀:rɩ́ tɩ́ màm tárɩ ŋ seven thousand sáɣʋ̀m lá, bamam ŋ só bía là, daɣɩ̀ màm n soi. Bà yɔ́ màm gé dɩ́kɛ ŋ láahɩ là bó màm, tàrá bá bía, amáa náahɔ́ tɩ́ bà dɩ́kɩ bò, bá dɩ́kɛbò là bʋ́ra:hɩ là, màm pɔ́ka ká so na:hɔ́ lá.


P Bà bó náahɔ là

R Bà tárɩ náahɔ wà’am nà.

P Bàlɛ́?
R Áyɩ̀má, so bùdáahɩ là ŋ sói gée dáɣɩ̀ màm pɔ́ka ŋ sòe bá. Bala tɩ mám yéti màm lɔ̀ɣərɔ́ lá sáŋ ká tó’e mám káŋ nàm. Mám ŋ yètɩ mám lɔ̀ɣərɔ́ lá sáŋ ká tó’e màm káŋ nàm là, bála tɩ̀ màm mɛ́ nyàa kɩ́ŋɛ tá nyàa yèle, sáŋ bá bò nàbá tɩ́ á lé màan yí bà tɩ́ tʋ̀ tɔ̀ɣɛ́ tɩ́ á to’e ŋ lɔ̀ɣərɔ́ là bó mám.


P Gé fʋ̀m bɩ́sɩ, fʋ̀ dɛ́ɛn-dʋ̀má wá, bà bótì lá bía là bíi bá boti ba zaba la fʋm, bia sɛka tɩ bà boti bà tó’e là, bá bòtí bía lá paa mɛ?

R aɩ, Ŋ báŋɛ yà, bá bótì wʋʋ, bà ká bòtí fú màm ká mì, màm mɛ́ ká lè sɔ̀ná bía là, ɛhɛ̃, mám láahi là yèle ŋ pákɛ màm là mám ŋ dɩ́kɛ lɩ́ɣərɩ̀ lá sʋ̀ŋɛ́ tɩbɛ bía la tɩ́ bà nyaa ká bóti yèlemɛ́ŋeri là, gée bà tárɩ bá bía là náahɔ́ là wá’àm nà, mám ká tárɩ bà lɔ̀ɣərɔ́ mám lɔ̀ɣərɔ́ ŋ boe bà zɩ̃’ãn tɩ́ ŋ sáŋ ba. Ŋ lɔɣerɔ zuo.


P Gee bamam ŋ kɩŋɛ Bɔlga naba zi’ã?

R Bamam ŋ́ kɩŋɛ fɛsɩ la, ta saŋ kɔbɩga la, pinuu tɩ mama mɛ nyaa saŋ ba kɔbesiyi la pinuu.

P La n ani se’em wa yaa, bamam ŋ kɩŋɛ ta saŋ fu Bɔlga Naba yire ko?

R ɛ̃ɛ̃
P Bɔlga Naba tʋm la anɩ tɩ a wa’am wa yele hu?

R A tum la tumam sɩra ayɩma ŋ bo bini.

P Tʋna?
R Bɔna Naba la yire, Ataŋa, Tɩ a wa’am na yele tɩ mam mɛ nyaa yele ŋ nɛrɩba la yeti ba wa’am na, Bɔɣerɔ duma la saŋ mam naba yire t imam la ŋ sɩreba sɛba, la pɔgesɩ la. Ŋ Kɔma basɛba la ŋ yentaahɩ basɛba, ŋ sɩreba pɔgeba basɛba ti tʋ nyaa kɩŋ́ɛ ta kelese yele la.

P So la anɩ se’em la dee, bamaŋ kɩŋɛ Bɔlga Naba zĩ’ãn ta tɔgɛ, tɩ ba yi tɩ yamam nyaa kɩ́ɛ fɛɛsi tam la tɩ fum nyaa le saŋ ba.

R Tɩ ba bo naahɔ la.

P Tɩ ba nyaa bo hʋ naahɔ la. Hʋm boti tɩ ba bo hʋ hʋ laahɩ la la ligeri la gee nyaa to’e ba bia bo ba?

R ŋ boti la bala. Ba bo mam ŋ laahɩ la la ligeri la gee ti ba to’e ba bia ti tʋ ka le tarɩ taaba yetɔgum, tɩ yetɔɣʋm la ba’asɛ.

(MEKD: Ask here wy she thinks her brother-in-law was not interested at first.)

P Beni ŋ soi tɩ hʋ yeti hʋ sira kɩɩma la, yetɔɣɔm la wa’am bala la, tɩ a yele tɩ ɩŋa nɛŋa ka boe bini, beni ŋ soi ti a yele bala?

R La ŋ ani se’em ti a yeti ɩŋa nɛŋa ka boe bini la, mam ka mi.

P Hʋ tɩ’ɩsɛ tɩ hʋ mɛŋa sɩra saŋ boni a wan yele hʋ bala?

R Mam sɩra saŋ pugum boni ŋwana ma’a ba pugum bo ni lɔɣerɔ la se’em tɩ yele la wa’am na la, mam sɩra saŋ boe ni, ba mɛŋa pʋɣʋm tarɩ nɩ lɔɣərɔ la wa’am ni kalam kalam gee mam la fʋm ŋ boe, kɩ’ɩra tɩ la wa’am ba ti ŋ yele tɩʋ yeti hʋ nɛŋa ka boe bini la, mam miti ɩŋa tarɩ mam kɩŋɛ ta yele nɛrɩba kamaa bad a mai mam la.

P So fu tɩ’’ɩsɛ tɩ a waŋ nyaŋɛ ɩŋɛ bala ko.

R A nyaa kaŋ ɩŋɛ bala la, gee ɩŋa yele tɩ a nɛŋa ka boe bini a ta’am ɩŋɛ bala. Hmm.

P Gee ba tarɩ nii la wa’am na la, ɩŋa a to’e ?

R Iŋa ŋ to’e ɩ, ɩŋa ŋ waŋ to’e nii gee mama yeti ba da dɩkɛ bo ɩ̃. Mam yeti ba tarɩ naahɔ la ta basɛ zĩ’an gee tɩ ba saŋ ba’asɛ, nana yi saŋ to’e ligeri la bo mam, tɩ ba dɩkɛ naahɔ la, yele saŋ bɔna, ba dɩkɛ la ba maalɛ.

(MEKD: Does she know of people who have had this kind of problem before and what happened.)

P Gee fum mi nɛriba basɛba n tabelɛ nyɛ yele wa taaba tɩ fu mina ba? Gee tɩ ba ɩŋɛ la ŋwanɩ?

R Nɛrɛba zo’e zo’e ba nyɛtɩ amaa la ni yue la fu nyɛɩ ba ka tɛrɩ. Basɛba nyɛtɩ gee tɔgʋm la boe tɩ nɛriba nyɛ bala ti ba tari kɩŋɛ naba yire ti basɛba kɩŋɛ kootum ta tɔɣɛ.

P Pɔgesɩ?

R ɛ̃ɛ̃, tʋ pɔɣəsɩ la gee hʋ kan doose kɩŋɛ. Fʋ saŋ yeti hʋ yele yetɔɣʋm la. Hʋ kaŋ le tɔɣɛ yetɔgum la sʋŋa. La haŋ dɛna hʋ dɩnɛ hʋ waŋ nyaŋɛ gee nɛrɩba zo’e nyɛ yetɔɣɔm bala.

P Hʋ tarɩ yele ayɩna tɩ hʋ yele tʋ?

R Kɔma la yɛla koo beni?

P Pɔgesɩ.

R Pɔgesɩ dene yetɔɣɔm tɩ ŋ tɔɣɛ pa’asɛ?

P Sɛla ŋ so la tʋ yeti hʋ yele tʋ kala wa Pɔgesɩ zo’e nyɛtɩ yɛla tɩ bʋdaahɩ ka sʋŋera ba. Ba saŋ pugum tara yele mɛŋerɛ, bʋdaahɩ la ka salarɩ. So yele wa tɩ tʋ wʋm wa tʋ boti tʋ bɩhɛ, hʋ ma’a tab a ɩta hʋ bala bii pɔgesɩ sisesi me boe tɩ ba tabɩlɛ ɩŋɛ ba bala?

R ɛ̃! La tabilɛ ɩŋɛ bala tɩ ŋ taraana ayɩma bia, tʋ yire wa nɔɔ, tɩ a sɩra daana ɩ tɩ ŋ yire kɔma tarɩ ɩ kɩŋɛ kootum tɩ ba ta tɔɣɛ, tɩ bʋdaa la lebe ta ga’arɛ tɩ’ɩsɛ gee nyaa tarɩ a pɔɣa la kule.
Tɔ. ŋ sɩra ayɩma me bia la a sɩra ŋ boe tɩ zabɛrɛ na. Bia la me, la kɩɩma ayɩma ŋ lagum tʋna, kɔɔsɩra lɔgerɔ tɩ bia la ta bɩ’ɩra bɔna dɔgeta tɩ sɩra la dɩkɛ a lɩgeri la tɩ bia la tarɩ kɔɔsɩra la, tɩ a yeti a yele tɩ bʋdaa la zabɛ la ɩ tɩ a vaɛ a lɔgerɔ kuli na la a bia la. Tɩ bʋdaa la doosi na ta tɔgɛ tɔgɛ tɩ bia la kuli a zɩ’an na tɩɩŋa kaŋ kule la ɩŋɛ se’em tɩ a ɩŋɛ ɩŋa bala la. Iŋa kaŋ ule a zi’an Gee yele tɩ bʋdaa me yele tɩ la ani sʋŋa tɩ bia la yele ti a bo ɩŋa lagefɔ ti a tarɩ bɩhɩra a bia la ti bʋdaa soke ɩ̃ tɩ a lɛ ? Tɩ a wa nyaŋɛ dɩkɛ bɩhɩra bia la ? Tɩ a yeti kɔbega la pinuu.
Imiŋ [??] wa’am na la, a bo ɩ la kɔbega la pinuu la bʋyɩ ma’a, za’a ŋ bala. A kala bo ɩ sɛla sɛla, ti pʋgela me yele tɩ ya la nari tɩ a pa’asɛ lagefɔ tɩ lagefɔ la ɩŋɛ kɔbesɩ sɩyoobi gee kɔbesɩ siyi la pinuu wa daɣɩ sɛ̀a tɩ hʋ waŋ nyaŋɛ dɩkɛ bɩhɩra bia tɩ la ɩŋa nyama tɩ a yeti ɩŋɛ ka tarɩ lagefɔŋ nyaŋɛ bo bala. Iŋa ŋ yele balal la, za’a bala, ŋ yele tam se’em la, za’a bala. A ka bo pʋgela la sɛla sɛla.


P So pugela la keliŋ bɔna la a sɔ yire ?

R Pugela la keliŋ bɔna la tumam zi’an, mam wa zɩ’an wa nɔɔ. Iŋa bia la mam bia me bia la kɔma bayi la za’a, ba bo la mam zi’an tɩ mam bɩhɩra ba. Ma ŋ yese da’ara kooko bɔ’ɔra ba gee ni yese laɣefɔ da’ara dia bɔ’ɔra ba tɩ ba dɩta.

P Hʋ sɩrɩba la ka sʋŋerɩ hʋ?

R Hmm! hʋ mɛŋa sɩra la ŋ ka bo la la anɩ wʋʋ kɔma la ma’a la ba pʋɣʋm ka tara sɛla, amaa ba saŋ tara sɛla ba waŋ sʋŋɛ hʋ gee kɔma la ka tarɩ sɛla ba ka tarɩ tʋʋma tʋna ba boe la yire.

P Gee hʋ sɩra nɛrɩba la, ba bɩhɩrɩ hʋ?

R ŋ sɩra nɛrɩba, bama ŋ bala sʋŋɩrɩ yetɔɣɔm la, bama ŋ sole tɩ tʋ kɩŋa naba yire la, mam sɩra mɩ saŋ boni a waŋ sʋŋera gee, a ziimhɩ n de sɛba n de a kɩɩndʋma la sɛba, a kɔma sɛba, a ma dʋma, ŋ de sɛba ŋ dole ŋ poore tɩ ta tɔɣɛ tɔɣɔm la.


(MEKD The cow that they brought, was it just one, is that the whole dowry?)
P Naafɔ la tɩ ba tarɩ wa’am na dela bʋyɩna sʋlɛ la za’a n bala yo?

R Ba to’e la nii batã amaa bia la, ŋ ka tarɩ gee bɔta pɔka la, la dela naahɔ, la dela naahɔ tɩ a dɩkɛ tɔ’ɔra bia la kula. Naahɔ la me tɩ ba bola.

P Ba ka le bɔ sɛla sɛla ?

R Aayi, ba ka bo sɛla sɛla, hʋ saŋ di pɔka la, ba dɩkɛ la nɔa wa’am na maalɛ, ka sɛla tɩ ba waŋ maalɛ ŋ bala, ba paɣɛ bɔ’a ŋ bala, a nyaa to’e nɔɔa la bala la maalɛ yele la bala la. A nyaa waŋ lebe mɛɩ ba nyaŋɛ to’e nii, ba la za’a. A me ka bon ii tɩ a bia la wa’am na bɔna kala. Bala la bia la sanɛ la dela naahɔ, gee mam lɔɣerɔ la tɩ tʋ tarɩ tɔɣera wa. Bama tɔɣɛ ba dɩnɛ ba’asɛ, ba me yɔ ba bia naahɔ gee mam lɔɣerɔ la fã dene ma’a kɔ’ɔm dɛna yele wa.

P Social Welfare dʋma wa, ba nyaŋɛ maala yɛla?

R Ba nyaŋɛ maalɛ yetɔɣɔm bo bʋraahɩ la tɩ ba puɣum keliŋ ka ɩŋɛ sɛla sɛla, tɩ pʋgela la daa kɩŋɛ ta yele, tɩ ba yele pʋgela la tɩ a kɩŋɛ ta ntɔkɛ a sɩra la tɩ ba to’e a ligeri la.

P Bala tɩ ba yele?

R Yamam tʋm la tʋʋma ŋ bala?

P Yamam yire la yʋ’ʋrɛ ?

R …
(interruption)
Da’a la ŋ daa anɩ fine la, mama ni ɩŋɛ gee da sɛla bo ŋ bia la tɩ a tarɩ kɩŋɛ Booŋo tɩ bat a dita, tɔ da’a la nyaŋɛ saɣʋm mɛ tɩ ma ka nyaŋɛ sɛla sɛla ita.

…
P Gee X yire la yamam Tanzui kala, ya diti taaba?

R ɛ̃ɛ, tɩ ditia taaba.

P Ya ka tarɩ zabɩrɛ?

R Koo mam ma dʋma wa ŋ boe kala wa, mam sɩra sɔ, mama ma dʋma ba dela Bɔɔsɩ, tɩ ba zã’ã laɣʋm kɩ̃’ɩra.

P Gee ba ka tarɩ zabɛrɛ?

R Aayɩ ba ka tarɩ zabɛrɛ, bama ŋ bo kala wa, a ka daanɩ a dɛɛndʋma, bama me ka daanɩ a sɩra.

P Bia la sɩra la, a le dɩkɛ la pɔɣa ayɩma ?

R Ma ka baŋɛ.

(pause)
(MEKD When she said she has to go to Bolga Naba’s palace, what kind of arrangements, I think they are going to make some kind of arrangements, aren’t they? I want to know what arrangements means?)
P So fum yeti fu kɩŋɛ Bɔlega Naba yire la, ya yeti ya kɩŋɛ ta ɩŋɛ la beni?

R Tʋ ta tɔɣɛ ŋ lɔɣərɔ la yele.

P Gee Asampanmɔlga dʋma waŋ wa’am na?

R Ba waŋ wa’am, ba kɩnɩ, ba kɩnɩ naba la zi’an.

P Tumam ŋ kɩnɩ na la, bʋdɩbɛla la yele tʋmam tɩ hʋ yeti hʋ kɩŋɛ ta nyɛ la naba la.

R ɛ̃ɛ, ŋ yeti ŋ kɩŋɛ ni me ŋ daa yele yeti, a kɩŋɛ la zi’an paam tarɩgɛ a ka nyaŋɛ zi’ire tɩŋa la, tɩ ŋ nyaa yeti ŋ kɩŋɛ ta pʋ’ʋsɛ ɩ gee la daɣɩ sɛla sɛla?

P Hʋ kɔ’ɔm yeti hʋ kɩŋɛ ta pʋ’ʋsɛ ɩ?

R ɛ̃ɛ ŋ yeti ŋ ta pʋ’ʋsɛ gee Teni daarɛ tɩ ŋ de tɔɣʋm la.

P Gee ba to’e laɣəfɔ maalɛ yele wa naba yire?

R Ba haŋ to’e mam lɔɣərɔ wa ba dɩkɩ bɔ’ɔra mam me.

P Gee yamam tarɩ yele maala wa, ya ka yɔɔrɩ sɛla sɛla?

R Tumam ka yɔɔrɩ sɛla sɛla naba yire.

P Gee hu yeti ba kɛɛgɩ yamam la…

R Mam yeti hʋ saŋ tarɩ tɔɣʋm kɩŋɛ hʋ biŋeri laɣəfɩ. Hʋ saŋ tɔɣɛ yele la ba’asɛ, naba la dɩkɛ hʋ laɣəfɔ bɔ’ɔra hʋ, a ka to’ore laɣəfɔ.

P Oho so bɔnʋ la dela hʋ saŋ yeti hʋ….

R (interrupting) La dela lɔɔ ŋ bala.

P La dela lɔɔ?

R ɛ̃ɛ lɔɔ ŋ bala Naba zɩ̃’an.

P Tɩ hʋ saŋ tara yele wa’am na dɩkɛ laɣəfɔ biŋe tɩ hʋ saŋ di yele la tɩ …

R (interrupting) Ba dɩkɩ hʋ laɣəfɔ le bɔ’ɔra fʋ me.


III Continuation of interview at Tanzui, 10 August 2000
Transcription and glossing by P, translation by MEKD

P Tɔ, tʋ ŋ daa wa’am na sɔsɛ se’em la tɩ tʋ daa yeti tʋ waŋ lebena soke bɩhɛ yele la ŋ paɛ zi’an la bala tɩ ŋ wa’am zɩna na tɩ tʋ sɔsɛ So ŋ waŋ boti hʋ yele, ya ŋ daa kɩŋɛ naba yire la, ya daa sɔsɛ la beni? Ylele la me paɛ la bɛsa?

R Tɔ tʋ ŋ da kɩŋɛ naba yire la, nɛrɩba la mea daa isege kɩŋɛ mɛ Naba la yele tɩ ba kɩna tɩ tʋ sɔsa sɔsa tɩ ka ba’asɛ tɩ ba isege zɔ kule gee yeti bama kaŋ kɛ̃.

(Interruption: a family member asked her to say how the case started)

Ah mam daa pɔɣʋm sɔsɛ sɔsɩkaŋa me. Mam me yele tɩ maŋ daa ka bo ligri la, ŋ daa ka yele sister kamaa ŋ bo ligeri la, ba haŋ sɔsɛ ba’asɛ, bia la, naba dela mam bia tɩ a le dɩkɛ liɣeri la bo mam? Nɛrɩba la daa isege zɔ kule gee yeti bamam kaŋ kɛ̃, ŋ tara bia la gee tara naahɔ la gee isege zɔ kule so ba ka le lebena.


P So yamam ŋ daa kɩŋɛ Bɔlega Naba yire la ba ka lebena tɩ ya sɔsɛ?

R Ba daa isege zɔ kule mɛ ba ka le lebena.

P Gee Asibi daarɛ la tɩ hu yete ya waŋ kɩŋɛ la sɔsɛ la ba daa ka wa’am na?

R Ba ka le wa’am na.

P so nananewa, yele la bo la bɛ, ya paɛ la bɛ ?

R Yele la bo la naba nʋ’ʋsɩ, tɩ mam daa kɩŋɛ, mam la ŋ sɩrɩba la daa lebe kɩŋɛ naba zɩ’an tɩ a yeti yaa, tɩ la nyaa bo la ɩŋa nu’usi, nɛrɩba la nyaa zeeni ɩ ŋ bala, ba nyaŋɛ kule gee ka sɔsɛ [zʋsɩ?] tɩ bem ŋ bala tɩ ba kule gee ka sɔsɛ, bala tɩ ŋ basɛ gee ɩŋa waŋ gʋlesɛ gɔŋɔ bo Booŋo naba la tɩ a yi nɛrɛba la, bala tʋʋma la ŋ paɛ la, mam ka nyaŋɛ nyɛ nɛŋa le lebe la ŋ sɩreba la tɩ tʋ lebe ta soke baŋɛ a ɩŋɛ gɔŋɔ la bo nɛrɛba koo a ka bo?

P So bene daarɛ tɩ hʋ waŋ lebe naba la zi’an la sɔsɛ?

R Mam ze wa, beere ŋ haŋ ka nyɛ nɛŋa yɛ’ɛsa daarɛ yiim beere koo Atɛni daarɛ ŋ waŋ kɩŋɛ naba zɩ’an ta soke baŋɛ, a nyaŋɛ ɩŋɛ gɔŋɔ la bo nɛrɛba la bee a ka nyaŋɛ ɩŋɛ bob a tɩ tʋ baŋɛ yele la ŋ bo zɩ’an.

P Okay, ŋ waŋ bɔ dabeserɛ ayɩma wa’am na tɩ tʋ sɔsɛ bɩhɛ yele la ŋ paɛ zɩ’an.

Three interviews at Bolgatanga-Tanzui, held in June 2000, with a woman who had a case in the Bongo and Bolga Nabas’ courts. Her daughter had been divorced by a Bongo man. The issue was whether she would let them take back the daughter’s child before they had returned some bowls she had given her daughter and paid medical expenses she had incurred for the child. The grandchild, about 6 years old, was present when we interviewed her. Material that identifies the respondent has been removed. Interviewer: Paulina Atindana (P) Respondent: Ataa Maame (R) Transcription and translation by Paulina Atindana and MEKD working together. June 24, 2000 P: Your.pl here top. you call it it what? What do you call this place? R:Tànzṹ!ĩ́ Rock-head Tanzui, “on the rock” P: Name which rel. you take give this foc. that.ques Is that really the name of this place? R ɛ̃̂ɛ̃́, Tã̀nzṹ ĩ̀. P: I want to ask you, what case did you take to the chief’s court. We want you to tell us all about it. R: It is a true case. Our things, our bowls… And they sent their man to come and tell my child that she wants to take away their child. And I told their wife that she should go home and tell the household that I said they took my bowls and my 60,000 plus 10,000. It is a true story. My child married at Bongo and she and her husband fought and couldn’t reconcile and he said he put out my child’s things and my child took her things to go board a lorry and the man went and seized the things. The things are our family bowls. I gave them to my child and the man himself seized the things and left my child and the child herself came home and told me. And I collected my fellow women to discuss it but in vain and when the child came home she came crying all the time and she went to buy a rope (to hang herself). P: Who? R: My child. My child and one of my companions saw her (indistinct – and dissuaded her). My child had given birth, and I always give money like 10 cedis and they bought food to eat, and we went to the Bongo Naba’s house and they agreed to give her the things but left out the bowls, they didn’t give them to her and the chief said she should go hom, and she collected her things (clothes) and went hom. OK she came home, and spoke about it. And I spoke to my elder husband (husband’s senior brother) and my children and they spoke to the chief that they would collect my things for me but they cheated me. They said they won’t give me the bowls, and all these things were disturbing the child – here, there, here, there, and I took her to hospital and they told me to buy medicine, amounting to 1,600. And they sent one of their men to come and tell my child that he would take their child … (indistinct)… 300 bags + 10 … (indistinct)… and they should go – the child’s debt is with them. They should go bring the cow and proceed to collect their child, but they were cheats, I don’t like cheats, and the sister-in-law told me that I should give her the child and come. So I also defied her saying is it you women who collect? I told you to bring my things, bring my things to me and my money and my bowls and go back and bring the cow, then I would give them the child, and they said how did I take the child to hospital that my debt was 100 bags+ 10? How did it arrive at that? And they said they wouldn’t give me the ¢70,000, they won’t give me the bowls and proceeded to summons me at the Bolga Naba’s court. P: The Chief of Bolga’s place? R: Yes, the chief’s place, with 11 + 10 (ie. they gave this amount to the chief). And the chief himself sent them to come tell me and I went and they said they have come to collect their child. But I am saying I took the child to hospital so why didn’t come to tell them? And I said that to spend the lorry fare to Bongo and back and take the child to hospital, it wouldn’t be fine. Because the child is my child. My own child gave birth to her. We are still at the chief’s house with the case, we haven’t finished. P: If you have arrived at this stage, what is left? Do you want them to give you the things and collect their child, or what? R: I want the things and my money that I took to treat their child for them. They should give me back that money and my bowls and collect their child. That is just what I want. P: And what happened that they sacked the woman? (divorced her daughter) R: That the woman, the girl that she is jealous, and talks too much. They can’t accommodate her but is she not a witch? No. Does she not steal? No. And they stood there and said if she goes home she would eat shit (not get food), that is why I am saying that the day the case is concluded I will tell the chief to tell them that I and my child don’t eat shit. But it is not right for them to say it just because she is jealous. Yes, she didn’t agree that her husband should roam and is jealous, her husband doesn’t even do anything for her. If my child wants to greet the husband It is I myself who gives her ¢30,000. On the day of the quarrel I myself took money with my children so we could go settle the case. P: And we want to know, as you are a woman and fighting for your child, but the men in your house, they don’t help you? R: The men said I should tell my husband, my husband is not alive. It is left with me and my children. One of my children is senior. He to went and they did this and that, this and that. But those who are not there, who didn’t go there, they had no say and I told him (son) and told our senior husband (deceased husband’s senior brother) that my child and her husband have a quarrel, that is why I said I would tell him, and he didn’t care. II Continuation of interview with A.M. at Tanzui, 26th June, 2000 Transcription and glossing by P, translation and tone marking by MEKD P: The man told you he does not care? R ɛ̃́ɛ̃ P: He left all the talking to you? R: Yes he left it to me and my children. P: Who took the case to the Bolga chief, they or you? R: The women took the case to the Bolga chief, but the first time, when they seized my child’s things I did, and we took the case to the Bongo chief and they gave the things and left the bowls. P: Do you have something to add? R: Another thing left, they want to seize my bowls, if they want their child, unless the chief gets me my bowls before they collect the child. R: OK thanks very much. …. (pause) P: We didn’t finish the conversation, OK, now what I want to know, the bowls, why don’t they want to give them to you? R: They cheated me, that is why I say they cheated me. Because, they don’t own the bowls. Their young man didn’t buy the bowls, their young man bought only two bowls but added my bowls, then he sent out my child’s things and folded my child’s things (clothes) and when my child took her things and reached Bongo market to take a lorry then they seized the things, that is why I went to say they said they won’t give them to her. P: They just don’t want to give you the bowls? R: No, the case of the bowls, and the child who was sick that I used my 7,000 for, they own the child, I do not. They should pay me and bring me my bowls and take their child. But the cow that they gave they gave to the men, me a woman I don’t own the cow. P: Did they give the cow? R: They brought the cow. P: How many? R: One, so the men own it and not me a woman. That is why I said if I don’t collect my things I won’t agree. I said If I don’t collect my things I won’t agree, that is why I also went to summon them to the chief and he called them again and we talked and he gave me my things. P: But look, your in-laws, do they want the child or they want to quarrel with you, the child they want to collect, do they want the child very much? R: No, I know, they want they don’t want you I don’t know, I also don’t own the child. Yes, my bowls case concerns me, and that I spent money to help treat the child and they don’t want the truth, however they have brought the child’s cow, I don’t have their things, my things are at their place that I summons them about. Because of my things. P: And they went to the Bolga Naba’s place? R:They went first to summons twenty and ten (¢30,000) and I too summonsed them twenty x two and ten (¢50,000). P: So as it is, it was they who summons you to the Bolga Naba’s house? R: Yes P:Who did the Bolga Naba send to come and call you? R: He sent one of our husbands who is there. P: Tʋna?Working? R:He is there at the Bolga Naba’s house, Atanga. And he came to tell me and I also then informed my relatives that they have come, Bogero [?] people have summonsed me to the chief’s house, and some of my husbands and the women. Some of my children and some of my rivals (co-wives), some of my husbands’ wives , then we went to listen to the case. P: So like they were the ones who went to the Bolga Naba’s place and they called you and you then went for the first time and then summonsed them. R:And they gave the cow. P: And they gave you the cow. You want them to give you hour bowls and money and they collect their child? R:That is what I want. They should give me my bowls and money and they collect their child, and then we won’t have any case, the case is finished. (MEKD: Ask here why she thinks her brother-in-law was not interested at first.) P:Why did you say your husband’s elder, when the case came thus, he said he was not interested, why did he say that? R: Why he said he wasn’t interested, I don’t know. P: Do you think that if your own husband were alive he would tell you that? R: If my husband had been there by now they would have give the things when the case came, if my husband were alive they themselves would have brought the things quickly, but as you and I are there and it comes, and I tell you and you say you are not interested, I know that he told people they should not pay attention to me. P: So do you think he can do that? R: He shouldn’t do that, but as he said he was not interested, it is possible he did that. Hmm. P: But when they brought the cows, it was he who received ? R: He would have received it, he could have collected but I said they should not give it to him. I said they should leave the cow somewhere so that if they finish, when the chief collects the money for me then they take the cow, when the case is there, then they solve it. (MEKD: Does she know of people who have had this kind of problem before and what happened.) P: Do you know any people who ever had this kind of case? And what did they do? R: Many people, they have but it takes a long time and you see that they don’t remember, some the case is still there, and people take it to the chief’s house and some go to argue it in court. P: Women? R: Yes, our women, but you don’t follow it. If you say you will argue/present the case you can’t talk (argue) it well. If it is your own you can but many people encounter cases like that. P: Have you got one case to tell us? R: A case about children or what? P: Women. R:I should talk about women’s own cases in addition? P: The reason why we are asking you about this, many women have cases and men don’t help them. Even if their case is true the men don’t agree. So this case that we heard about, we want to see, is it only you that they treat like that or are there other women that have been treated like that? R: Yes, it has happened like that, the child of one of my colleagues at our house here, her husband was disturbing her and the people of my house took him to court and they heard it and the man went back and thought about it and then took his wife home. OK. The child of one of my husbands and her husband fought. The child and her elder worked selling things, and the child was sick and in hospital and the husband took her money and the child’s, from selling, and the man fought with her and she collected her things and came home with her child and the man followed to argu that the child should come home to his place and the young lady said she wouldn’t go home, since he treated her like that, she said she won’t go home to his place, and the man also said alright, and she said he should give her money to look after his child and the man asked her how much? So she could look after the child and she said hundred and fifty (¢30,000). When she came he gave her the 100 + 5x10 only twice, that is all. He never gave her anything again, and the young lad also said he had to add money, to make 100 x 6 but 100 x 2 + 10x5 is not enough for looking after the child, and he said he didn’t have money to be able to give her like that. When he said that, he didn’t give the young lady anything at all. P: So the girl is still at her father’ house? R: The young lady is still at our place, my place just here. Her child and my child’s child, the two children, they are at my place and I look after them. It is I who gets up to buy porridge for them and then take money and buy food for them to eat. P: Your husbands don’t help you? R: Hm! If your own husband is deceased it is only the children, and they don’t have anything, however if they have something they will help you but the children don’t have anything, they don’t have any work to do, they are at home. P: And your husband’s people, do they look after you? R: My husband’s people, it is they who are helping in the case, they support me at the chief’s house. If my husband were alive he would have helped but his blood relatives, some of his elders, some of his children, some of his mothers, it is they who support me in the case. (MEKD The cow that they brought, was it just one, is that the whole dowry?) P: The one cow that they brought, is that all the dowry? R: They collected three cows however the child, [?] it was a cow, it was a cow that he brought to take the child home, a cow they gave. P: They didn’t give anything else ? R: No, they didn’t give anything, if you marry a woman, they bring a fowl, that’s what they will settle for her with. When he gets the fowl thus, he will now go back and then they bring cows, that¨’s all. He didn’t give cows so this child came here. The debt for the child is also a cow, but my things that we have been talking about. They finished their business, they paid the cow for the child, but my things that were seized are the only remaining case. P: The Social Welfare agents, can they settle cases? R: They can settle cases for the men and they didn’t do anything, when the young lady went to discuss it they told the young lady that she should go get her husband and collect her money. P: That is what they said? R: Is that how you work ? P: What is the name of your house ? R … (interruption) When the market was fine I use to tuy something for my child to take to Bongo to eat, OK now the market is spoiled (unprofitable) and I can’t do anything. … P: And X house and your Tanzui here, you marry each other? R: Yes, we marry each other. P: You don’t quarrel? R: Even my mother’s people here, my husband’s father, my mother’s people are Bongo people, and they all live together. P: And they don’t have quarrels? R: No they don’t have quarrels, those who are here, he doesn’t disturb his in-laws and they also don’t disturb her husband. P: The child’s husband, did he get another wife ? R: I don’t know. (pause) (MEKD When she said she has to go to Bolga Naba’s palace, what kind of arrangements, I think they are going to make some kind of arrangements, aren’t they? I want to know what arrangements means?) P: So when you say you are going to the Bolga chief’s house, what will you do to go? R: To talk about the case of my things? P: And would As’s people come too? R: They will come, they go they go to the chief’s place. P: When we were coming here, the young man told us that you said you would go see the chief. R: Yes, I was about to go when he said he went somewhere and came back tired, he couldn’t sit on it, and now if I want to go greet him it is for nothing [?] P: You just want to go and greet him? R: Yes I want to greet him and Monday is the case. P: And they did they collect money to settle this case at the chief’s house? R: If they bring my things to me. P: But when you take a case to be settled, don’t you pay anything? R: We don’t pay anything at the chief’s house. P: But you said they charged you… R: I said if you take a case you put down money. If you finish the case the chief gives you back your money, he doesn’t keep money. P: Oh so the thing is if you want you … R (interrupting): That’s the law. P: It’s the law? R:Yes it’s the law at the chief’s place. P: And if you bring a case and put down money and if you win the case… R(interrupting): They give you back your money. III: Continuation of interview at Tanzui, 10 August 2000 Transcription and glossing by P, translation by MEKD P: OK, we conversed and we said would would come back to find out where the case had reached, that is why I came today to converse. So I would like you to say, did you go to the chief’s house, what did you talk about? Where has the case got to? R: OK when we went to the chief’s house the people came, the chief said they should come in so we discuss to finish it and they got up to go home and said they wouldn’t enter. (Interruption: a family member asked her to say how the case started) Ah I have already talked about all that. Didn’t I also add that I have given money and that when the case is completed didn’t I tell sister that I gave money, when they finish discussing, the child, the chief is my child [?] and he would give me back the money? The people got up to leave for home and said they won’t go it, I have the child and they cow and they got up to go home and won’t come back. P: So those of you who went to the Bolga chief’s house they won’t come back so you discuss? R: They got up to go back home, they won’t return again. P: But Saturday when you said you were going to discuss it, they didn’t come? R: They didn’t come again. P: So now, where is the case, where have you reached ? R: The case is in the chief’s hands, and I went, I and my husbands went back to the chief and he said that it is now in his hands, since the people have been so rude to him, they wnet home and didn’t discuss [ask permission?], what is that, that they go home without discussing [begging?], therefore I should leave and he will write a letter to the Bongo chief to call the people. So what has been done, I can’t see any opportunity to go back with my husbands to find out whether he wrote the letter to the people or not. P: So what day will you go back to the chief’s place to discuss it? R: As I stand here, If I see an opportunity two days from tomorrow or Monday I will go the the chief’s place to ask whether he was able to do the letter or not, that we may know where the case is at. P:Okay, I will find a day to come and we discuss to see where the case has reached.