Mary the New Immigrant

By John Tetteh Dziworshie

Wars and other violent conflicts destroy lives immensely. Mary and Daniel, two adolescents from a third-world country, migrated to an industrialised nation. They were horrified by how criminal syndicates in many countries exploited new immigrants. The sorrows of these two people and their friends convey, undoubtedly, the message that economic and political refugees are abused by human traffickers and are also prey of international crime syndicates.
The author vividly describes the unfortunate, harsh conditions many immigrants have to grapple with. He does a good job detailing the nefarious activities of drug syndicates with international connections and the difficulty of dealing with hostility and exploitation borne out of ones illegal immigrant status. Is this the prize for escaping war and poverty in search of a decent and peaceful life? The blood that boils, spills over. Where does war end and peace begin? What of the ordinary, innocent lives ruined by political upheaval?
The book is a classic mixed bag of optimism, despondency, admonishment, and suspense that is succinctly presented to keep the reader glued until the last word. It details the lives, experiences, and observations of these two youths in a thrilling fashion.

• Language: English
• Publisher: AuthorHouse UK
• Release date: Dec 10, 2015
• ISBN: 9781491896082

John Tetteh Dziworshie

John Tetteh Dziworshie was born in 1973 and is a doctor of veterinary medicine. Since he was young, émigrés have always fascinated him. This prompted him, once an immigrant himself in a developed world, to do first-hand enquiries on the subject. He has been working on this book for many years, in an attempt to capture many different angles of life abroad. He is a prolific writer whose fictional prowess is stimulated by his wide personal experience and exposure. The novel is based on true stories of many immigrants and their dilemmas in the industrialised world.

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© 2015 John Tetteh Dziworshie. All rights reserved.

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Published by AuthorHouse    12/07/2015

ISBN: 978-1-4918-9607-5 (sc)

ISBN: 978-1-4918-9606-8 (hc)

ISBN: 978-1-4918-9608-2 (e)

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CONTENTS

Introduction

Supernatural Entities

The Republic Of Bremba

Sunrise

Slight Developments In Bremba And Then Retrogressions

Living Abroad

Devious Men And Women

Lives On Sale And Daniel’s Spiritual Experiences

INTRODUCTION

There was a certain rich and prosperous nation called Bremba. It was located in an area commonly referred to as the cradle of civilisation. This region was extremely vast and had a rich civilisation. It occupied one-fifth of the world’s land mass. Approximately 17 percent of the world’s population lived in this region, composed of many nations and numerous population groups, languages, and dialects. These population groups were ethnically and culturally diverse. Each group had its own way of life.

The northern zone was divided from the southern by a desert. Southward from the desert, the land was semiarid. After that were dried grasslands (savannah) and then forests and, eventually, rainforests and the coast. To the north and northeast were the Mediterranean Sea and the Red Sea, respectively. To the east was the Arabian Sea. The Indian Ocean was to the south and east, and to the southwest and northwest, Bremba was surrounded by the Atlantic Ocean. The landscapes were marvellous, dominated by extensive plains and undulating deserts and cliffs. In the southern coastal areas, amazing plateaus rose in this breath-taking scenery. Choppy seas and awe-inspiring lakes, rivers, streams, and lagoons as well as canyon-like valleys lay under the majestic mountains and hills with an extraordinary array of animals, birds and fishes.

The history, customs, and traditions of the various countries in the western region were diverse, though related in some ways. There were many tribes and ethno-linguistic groups, each influencing the customs and cultures of the people. The symbolism and historical significance of these traditional heritages were expressed in many art forms, such as music, dance, sculpture, and beadwork. Each community had its own unique values, rituals, customs, cultural heritage, patterns of behaviour, and belief and symbol systems, etc. These were particularly of great interest and importance. They had been preserved and transmitted from one generation to another.

In the distinctive indigenous practices of this multicultural, multiethnic, and multifaceted populace of the subregion, initiation rites, or cultural rites of passage (marking the stages of life: birth, adulthood, marriage, funeral, burial, and beyond), were highly valued traditions. These rites were fundamental in the lives of the natives and were passed from one generation to the next. They had had notable influence over the upright growth of the individual and better development and functioning of the community. So performing the rites to guide the transition from one stage of life to the next, more mature ones were appreciated. Each tribe and population carried out these rites differently, but they were opportunities for socialisation and solidarity.

The first initiation rite every individual experienced was the naming ceremony (rite of birth). It was a custom done to mark, celebrate, and welcome a newborn. It was one of the most important initiation rites. Almost everyone’s name in this subregion had a meaning. This was because of the strong beliefs concerning birth. When a baby was born, it was believed the newborn came from the realm of the spirits. To them, this baby was sent with an important message and a precise mission to fulfil on earth to benefit the community and humanity at large. Therefore, when a child was born, everybody in the community was happy and curious to see the baby. It was everyone’s responsibility to participate joyously in initiating the newborn into the world. In this subregion’s cultures, a baby belonged to the whole community.

The naming ceremony was usually done a few days after the baby’s birth, depending on the culture and the baby’s and mother’s health. In some cultures, it was done after the newborn uttered his or her first words. Keeping a baby indoors until the day of the naming ceremony was a common observance. The ceremony was usually performed after dawn.

In many of the subregion’s cultures, before the birth rituals and ceremony were done, the child’s mission on earth was already verified. This was usually determined by the elders of the family or community, diviners, witch doctors, or others considered competent in this activity. In other cultures, the name was determined at the birth ritual. In that case, those whose responsibility it was to search for the appropriate traditional name for the baby would gather and suggest names based either on the day of the week the baby was born or on birth order. Other times, the name of a deceased family member was taken, or a person from the community who was admired for his or her good behaviour. The name could be derived from totemic objects, animals, and many other considerations. Birth circumstances, like the weather (sunny or rainy, for example), conditions of life (the parents’ economic situation and life experiences), and psychological state or mood of the mother (sentimental, soulful, and the like) were also the basis for choosing a name. Moreover, some elements, such as the type of delivery (spontaneous, home birth, water birth, dry birth, squatting, and so on) and gestational period (to term, preterm, or post-term) were factors considered when looking for a traditional name for a baby. A typical example was Lumusi, a girl’s name meaning born with the face downwards. A male might be named Kojo if born on a Monday. Onaiwu meant the newborn would not die again.

All the aforementioned elements that were taken into account when looking for a traditional name for a baby were also important to the diviners or those engaged in searching for a name to reflect the child’s purpose on earth. They were also essential in knowing the types of spiritual forces that would protect and guide the child while on earth. Family elders, the father, or community elders were deemed competent to choose the most appropriate name among those suggested. Names with severe negative connotations were never proposed in many tribes. They were considered evil omens. Tribes or populations who believed names harboured spirits which had strong influences over the individual’s life were less likely to give their children such names. These people would choose names such as Mawuli, a male’s name which meant there is God, so it would not attract evil spirits. Rather, they played important roles in shaping a character.

Among many, the preferred name was the one which also best reflected the personality of the baby or that positively influenced the baby for a successful outcome of his or her good mission on earth. The family and community played vital roles in guaranteeing the success of the mission on earth. Throughout the different stages of life, encouragement and guidance in various forms were provided. In general, all the cultures here, like most parts of the world, had a family name or a name of the clan which linked children to their ancestors. These names were never replaced.

In the traditions where names were not chosen during the birth rites, a day was scheduled to officially welcome the baby after a name was selected. Foremost, ancestors were invoked, depending on the traditions and customs at the beginning of the ritual and ceremony. This was done by pouring libations and saying prayers.

Libations were an important cultural heritage. It was a spiritual custom, an act of relationship, and communication with the almighty God (the supreme being), saints, and minor divinities (deities, ancestor spirits, spirit helpers, for example). The supreme God was not worshipped directly but through the minor divinities, who were intermediaries. Libations formed part of many functions and traditional ceremonies closely related to offerings and sacrifices to God or to the positive ancestors, spirits, or deities, and during worship. The aim was to pay homage to them and invite them to participate in the rituals, ceremonies, or events. Normally, this form of prayer was performed by a member of the council of elders or the eldest in the society. The drinks used could be water, wine (mostly traditional ones), or valued liquor (alcoholic beverage).

Animal sacrifice was of great importance. The choice of animal depended on the magnitude of the activity, the reasons for the invocation, and the invitation of the ancestors, deities, or God. The slaughtering of animals, hence shedding of blood, was the utmost form of libation. It was an expression of the urgency and gravity of the motives of the convocation. When the procedures were followed correctly, the general conviction was that it created a tight spiritual union with the ancestor spirits, deities, or God, depending on the belief system. In addition to drinks, offerings could be made with foodstuffs and other materials.

Thanksgiving and praises followed the awakening process. Next, the elder performing the libation made known the invocation’s motives. Finally, the person performing the ritual poured the drink remaining in the libation vase on the ground. His assistant then gave tots of the drinks used in the ritual to some of those present at the ceremony, especially the council of elders.

After awakening the ancestors in a ritual and naming ceremony, these ancestors were asked to recognise the name that had been chosen and to bless, favour, and protect the child. Within many tribes, in a typical ritual and naming ceremony where coming out with a traditional name (and consequently its approval) was part of the birth rites, the baby was washed with a special lotion on the morning of the day of the celebration. Usually, this preparation was made by the grandmother or the eldest woman in the family of the mother. It was prepared with specific herbs in accordance with the traditional recipes. The ceremony then began with prayers, thanksgiving, offerings, and supplication to God or ancestral spirits to witness this special occasion. Then the different rites were performed, and when they were over, other rituals followed, and after that, the methods to approve the name began.

These methods varied greatly from one culture to another. Commonly, this rite was the task of the paternal family head. An example of the diverse methods of approving a name was the rite where the baby was tossed slightly into the air by the paternal family head as he simultaneously called out a name. This name was among many others which had previously been chosen, sometimes in accordance with the child’s destiny or spiritual energy, which had been determined by a competent person (prophesier, soothsayer, etc.). If the name the paternal family head performing the rite had suggested was not accepted by the other elders present at the ceremony, he would continue to propose other names until a name was confirmed. After the name had been approved, it was whispered into the ears of the baby. When the process of approving a name was over, the elder of the family performing the ritual ceremony would dip one of his fingers in water and allow a drop to fall into the baby’s mouth. This was followed with different kinds of foods and drinks in small proportions. The types of foods and drinks given depended on the spiritual energy of the baby. These various foods and drinks were traditional symbolism of sustainment and fortification of the positive spiritual energies of the newborn and also as barricades against the spiritual forces of darkness. Some also symbolised the facilitation of the cultivation or materialisation of other good qualities and clearing away of undesirable ones, while in other cultures, it emphasised the commitment of sustainment in every positive manner until the accomplishment of the baby’s purpose on earth.

In other circumstances, after the names of the founders of the clan and ancestral families had been summoned through the pouring of libations by a paternal family head or an elder of the community performing the rite, the baby was presented to the four cardinal points of the earth for blessings. In this rite, all the participants stood in a circle; the grandfather or grandmother (depending on the gender of the baby) stood in the middle of the circle with the baby and asked for blessings. After this, the name that had been chosen was whispered into the ears of the baby a number of times. Afterwards, the name was publicly announced to all. This type of ritual was practised in many tribes. In some of the traditions, after the ancestors were awakened and tribute had been paid to them, the other rites that followed differed extensively. Some cultures shaved the baby’s head, for example. This was done meticulously, from right to left. The people of this custom had strong credence that shaving the head not only drove away evil spirits but also attracted gloriously benevolent ones as well.

In other cases, the whole area where the ancestors were summoned was swept carefully. Customarily, this was performed by a paternal family member, usually a woman of good morals. Before this was done, those present at the ceremony may also have prayed or otherwise invoked the names of the ancestors. The sweeping of the place meant that death and evil spirits had been cast away. The baby was then laid down at the centre or at one corner of the place that had been swept. The elder leading the ceremony would then pour libations again. In some other communities, a paternal family head leading the ceremony would dip one of the baby’s fingers into water and then direct it to the forehead of the baby after the principal rites had been performed and the ancestors were invoked. When this was over, the name chosen for the baby was publicly announced to all those present. After the announcement of the baby’s name, the paternal family head performing the rites handed the baby over to the eldest female family member. This woman then gave the baby to its mother. Some food items and drinks were given to the baby in small portions by some of those at the ceremony. This was also to reaffirm their duties and responsibilities of protecting the child. The ceremony concluded with the baby being shown around the vicinity.

In most of the ritual and naming ceremonies, after the name of the baby had been made public, gifts were presented to the baby or to its parents. In other cultures, this was done before the baby’s name was made known publicly. Also, meals were prepared and shared with all those present at the ceremony. Generally, these were traditional foods that had been brought by some of the attendees at the ceremony or prepared by the host families. The foods that some of the invitees brought were symbolic gestures of alliance for the well-being and protection of the baby throughout its entire life.

Not all tribal names were chosen after a baby was born. In some cultures, like the ones practised by tribes in southern Bremba, a name was usually picked before birth. This tribe used birth order system (first born, second born, etc.), irrespective of the day the child was born.

Normally, in many of the cultures, when the wife was pregnant or nearer to giving birth, she moved from her husband’s house to that of her parents’. After giving birth, the husband and his family were informed. They immediately would come with gifts and congratulate the mother and see the child. The presents given included rum, which should always be present. A week after the child was born, it was brought outside and shown to all. The child was then given to a person of good morals. This person could be from the family or from outside. He or she would raise the child and put it on the floor three times, sprinkle water on the child, and mention the father’s family name and that of the child. Next, a libation was poured by the eldest member of the family for blessings for the child. The ceremony ended with an abundance of food, music, and dancing, which were never absent.

Music, especially drumming, and songs, and dancing were integral parts of the cultural rites of passage. They were never absent. It was a highly regarded form of honouring a ceremony in many cultures. They were used in every aspect and phase. There were many aims, which affirmed the traditional religions and religious practices. Also during the ceremonies, strong positive emotions were evoked, more especially during the drumming, which at the final stages of an activity was very vibrant.

Since time immemorial, music had played a functional role in the lives of these people, particularly musical expression, which was a creative artwork through which traditions, customs, emotions of life, pride, and aspirations, among others, were expressed. It was of grand historic value. The different art forms of expressing themselves and their culture were encompassed in the historic events, celebrations, and everyday activities. For these, musical instruments like drums and other traditional percussive devices, especially, had been very fundamental. Some of these percussion instruments included slit gongs, xylophones and lamellophones, rattles or shakers like bells or double bells, kosika, kora, mbira, and rain sticks. Other devices were stamping tools, stringed or wood instruments, and gourds strung with beads. These were mostly played percussively, by striking with the hand or a stick. Others were shaken or rubbed. Aerophones (wind instruments: flutes made from bamboo, animal horns or tusks, etc.) were played by whistling or blowing. The sounds emitted by the idiophones, chordophones, membranophones, and aerophones were various types and levels of rhythms, melodies, and accents. All the different types of drums were played by one person or in ensembles. In this ultimate performance, the pitch and tone emitted were independently distinct.

Drums, the oldest rhythmic devices of mankind, were mostly carved from logs. Others were made with strips of wood hooped by iron rods. Some drums were made with clay, calabash, or hollow utensils, including hard fruit shells. In general, there were wide varieties of drums. There were conical, cylindrical, semi-cylindrical, and squared. Other variations included drums that had been sculptured at the top, bulged in the middle, shaped like cups, modelled after bottles, crafted like goblets, moulded as hourglasses, and made in