ENVIRONMENT THE SUPYIRE PEOPLE AND CULTURE: AN OUTLINE SKETCH

majority of Supyire remain outside the world religions and continue in the traditions of their ancestors. Many of those who do attend the mosque or the church are careful to fulfil their traditional religious obligations too. Probably Muslims are more openly syncretistic, and would sacrifice a lamb during the traditional village festival to the spirits. Church teaching would discourage Christians from active participation in the festival. Christianity is seen as a foreign religion. This is reinforced by the fact that a majority of church leaders are from other ethnic groups, having immigrated into the region, and that worship services have been held in Bambara, the dominant trade language. A further restraint on innovation is the fear of being different. Anyone who is seen as getting ahead of one’s neighbour is in danger of being the object of jealousy. His neighbours will use sorcery or violence to reduce the gap. The story of Naba, 23 reputedly the first Christian in Kabakanha, serves as a good illustration. Va was a warrior renowned to have certain supernatural powers. It was said he could predict the future and that no metal object could penetrate his body. He was also wealthy in cattle. Jealousy of his riches meant that he was chased from one village to another, until he finally settled in Kabakanha. At that time Protestant missionaries were also having a hard time finding a Supyire village which would welcome them and their message. Naba predicted that those who refused the whites would later come to admire them. Kabakanha then converted and became a predominately Christian village. It is striking to note the ongoing effects of that decision today. Even though a large number of Christians later reverted to animism, the stranglehold that the fear of change held was broken. Today the village has become the major market town in the area, and boasts a dispensary, maternity, primary and secondary schools, and is seat of the new mayor’s office for the area. There is an ongoing struggle over the Supyire identity: education in French, migration of other ethnic groups into the region from the north of Mali, outside religion, development agencies introducing new technologies and modern communication have a tendency to squeeze Supyire language and culture to the sidelines, especially in public life. On the other hand, the Supyire remain proud of their identity, culture and language. Local radio stations which broadcast 23 As recounted to the author by his grandson Pabara Sagoro.