|700,000 in Ghana
388,000 in Burkina Faso
|Regions with significant populations|
|Primarily native to northern Ghana and southern Burkina Faso.
Diaspora present in southern Ghana
|Dagaare language and dialects, English, French|
|Traditional, Islam, Christianity|
The Dagaaba people (singular Dagao)) are an ethnic group in the West African nations of Ghana and Burkina Faso. They speak the Dagaare language, made up of the related Northern Dagaare language, Southern Dagaare language, a number of sub dialects. They are related to the Birifor people and the Dagaare Diola. The language is collectively known as Dagaare (also spelled Dagare, Dagari, Dagarti, Dagaran or, Dagao) and historically some non-natives have taken this as the name of the people. One historian, describing the former usage of "Dagarti" to refer to this community by colonials, writes : "The name 'Dagarti' appears to have been coined by the first Europeans to visit the region, from the vernacular root dagaa. Correctly 'Dagari' is the name of the language, 'Dagaaba' or 'Dagara' that of the people, and 'Dagaw' or 'Dagawie' that of the land."
Although sometimes divided into Northern and Southern Dagaare speakers, their combined population was estimated in 2003 at over one million spread across the Northwest corner of Ghana and Sud-Ouest Region in Southwestern Burkina Faso. The Southern Dagaare are a people of around 700,000 living in the western part of Upper West Region. The Northern Dagaare speakers, with an estimated population of 388,000 (in 2001)  live primarily in Ioba Province, but also in Poni, Bougouriba, Sissili, and Mouhoun provinces. In Ghana, several waves of internal migration, beginning in at least the late 19th century and spiking in the 1980s, have brought a sizable Dagaaba population to towns in the southern part of the nation, notably Brong Ahafo Region. In modern Ghana, the Dagaaba homeland of the Upper West Region includes the Districts and towns of Nandom, Lawra, Jirapa, Kaleo, Nadowli, Daffiama, Wechiau and Hamile. Large communities are also found in the towns of Wa, Bogda, Babile, Tuna, Han and Nyoli.
The source of Dagaaba communities in the pre colonial era remain a point of debate. The evidence of oral tradition is that the Dagaaba are an outgrowth of the Mole-Dagbani group which migrated to the semi-arid Sahel region in the fourteenth century CE. They are believed to have further migrated to the lower northern part of the region in the seventeenth century. From well before the appearance of Europeans, the Dagaaba lived in small scale agricultural communities, not centralised into any large state-like structure. Ethnological studies point to oral literature which tells that the Dagaaba periodically, and ultimately successfully, resisted attempts at conquest by states in the south of modern Ghana, as well as the Kingdoms of Dagbon, Mamprugu and Gonja in the north. One thesis based on oral evidence is that the Dagaaba formed as a break away faction of Dagbon under Na Nyanse. The colonial borders, demarcated during the Scramble for Africa, placed them in northwestern Ghana and southern Burkina Faso, as well as small populations in Côte d'Ivoire.
Dagaaba communities have occasionally come into conflict with neighbouring groups, especially over land rights, as recently as the 1980s with the Sisala people and at earlier times with the Wala people. The latter, in alliance with the Wassoulou Empire of Diola Samory Toure, conquered much of Dagawie in the late 1890s, under the generalship of Sarankye Mori.
Within the Dagawie homelands, the Dagaaba have traditionally formed sedentary agricultural communities. Modern Dagaaba lineages consist of ten clans encompassing over one million people.
Traditional Dagaaba communities are based on the "Yir" subclan or household group, a series of which are clustered into the "Tengan", an earth deity shrine area. The Tengan system, a constellation of roles usually inherited within the same household group, is called the tendaalun. The head of these shrine area systems, the tengan sob (sometimes tindana) fulfilled the role of community elder and priest, along with the tengan dem, the ritual custodian and maintainer of the ritual center. Other priestly/elder roles within the tendaalun include the suo sob who performs ritual animal slaughter to the earth deity, the zongmogre who performs rituals at the sacred market centres, and the gara dana or wie sob who is ritual leader among hunting societies. These remain living forms of community in much of Dagaaba society, and influence, among other things, the community perception of land as held in spiritual custodianship, and different community resources falling under the custodianship of different authorities, lineages, and/or spiritual forces.
Until the latter part of the nineteenth century when institutional chieftaincy evolved (and was latter imposed by colonial administration), broader Dagaaba communities functioned under a system of councils of elders.
Some Dagaaba communities maintain traditional ceremonial chieftainships, sometimes contesting. As recently as 2006 the "Council of Elders" of the Dagaaba community of Ghana attempted to unite various factions with the appointment of Naa Franklin Suantah, Principal Librarian of the Saint Louis Training College of Kumasi as chief of the Dagaaba community in Ghana.
Dagaaba communities historically have practiced Traditional religions, as well as Islam and Christianity. The Ghanaian Dagaaba have traditionally had a Cousinage/Joking relationship with the Frafra (Gurunsi) people.
Communities in Dagaaba homelands remain primarily small scale agricultural, with family farming plots tilled by the family themselves. In the modern era, off-farm wage income is often used to supplement trade income and subsistence from farming. Fishing communities of Dagaaba persist along the Black Volta, a de facto boundary of Dagaaba lands. Because the communities are found along historic coast-to-Sahel trade routes, trade has long been an important occupation, but largely in local goods. Markets in larger towns are on Sundays, with others on a six day cycle.
Some contemporary Dagaaba communities of northern Ghana are notable as the last West African communities to still use Cowrie shells as currency, alongside the modern Ghanaian cedi. Cowrie are used not only for traditional ornamental and ceremonial purposes (as other West African communities do), but also as an inflation proof form of internal savings and as a safe medium to trade across national (and currency) boundaries which may divide Dagaaba communities.
The Dagara tribe of West Central Africa successfully categorize their people into five different categories: fire, water, mineral, earth and nature. These are shown above on the African Wheel with the colors the Dagara normally associate with each type. Each of the five types of people play a very specific role. Every person born into this world comes from one of these categories in order to help fulfill the kind of function that that category of people is supposed to fulfill in order to keep the community together.
- Constancio Nakuma. An Introduction to the Dagaare Language. on DagaareLinguists' HomePage, update as of 25th May 2003, retrieved 2009-02-12.
- Dagara, Southern in Gordon, Raymond G., Jr. (ed.), 2005. Ethnologue: Languages of the World, Fifteenth edition. Dallas, Tex.: SIL International. Online version: http://www.ethnologue.com/. Retrieved 2009-02-12.
- Dr. A. B. Bodomo. [Dagaare Language and Culture, Introduction: The Dagaare language and its speakers], from The Structure of Dagaare (1994) Posted by author March 9, 2004. Retrieved 2009-02-12.
- Ivor Wilks. Wa and the Wala: Islam and Polity in Northwestern Ghana (African Studies) # Cambridge University Press ( 2002) ISBN 978-0-521-89434-0 p. 15.
- Dagara, Northern in Gordon, Raymond G., Jr. (ed.), 2005. Ethnologue: Languages of the World, Fifteenth edition. Dallas, Tex.: SIL International. Online version: http://www.ethnologue.com/. Retrieved 2009-02-12.
- Gariba B. Abdul-Korah. ‘Where Is Not Home?’: Dagaaba migrants in the Brong Ahafo Region, 1980 to the present. African Affairs 2007 106(422):71-94.
- A. B. Bodomo. Introduction, in A Dagaare-Cantonese-English Lexicon for Lexicographical Field Research Training (Afrikawissenschaftliche Lehrbücher vol. 14). Rüdiger Köppe Verlag, Cologne (2004). ISBN 3-89645-009-3
- Benjamin Kunbuor. “Customary Law of the Dagara” of Northern Ghana: Indigenous Rules or a Social Construction, Journal of Dagaare Studies, Vol 2 ( 2002). On early history, he cites: Tuurey, G. (1982) An Introduction to the Mole-Speaking Community. Catholic Press: Wa.; Lentz, C. (1994) “A Dagara Rebellion against Dagomba rule?: Contested Stories of Origin in North-Western Ghana”, in Journal of African Law Vol. 35: 457-492
- Carola Lentz. Contested boundaries : decentralisation and land conflicts in northwestern Ghana. Le bulletin de l'APAD, n° 22, Gouvernance foncière au quotidien en Afrique , 15 December 2005. Retrieved 13 February 2009.
- Ivor Wilks (2002) pp. 120-128.
- Benjamin Kunbuor (2002), pp.9, 10. includes citing Lentz, C. (1994) on p. 9.
- Benjamin Kunbuor (2002), passim
- Avoid Intra-Tribal & Ethnic Conflicts. Ghana News Agency. 12-09-2006
- Wegru Joseph Yelepuo The Frafra-Dagaaba Dog Head Jokes. Electronic Journal of Folklore, volume 14, 2000. Retrieved 2009-02-12.
- Emmanuel Yiridoe. Economic and Sociocultural Aspects of Cowrie Currency of the Dagaaba of Northwestern Ghana. Nordic Journal of African Studies 4(2): 17-32 (1995)
- Yiridoe (1995), pp. 1, passim.
- Dannabang Kuwabong. Naa konga : a Collection of Dagaaba Folktales. Accra : Woeli Pub. Services (1992). ISBN 978-9964-978-07-5
- Gervase T Angsotinge. Thou shalt not reveal thy secrets: the value of reticence in speech in Dagaaba Folklore. Institute of African Studies: Research Review 2005, Vol. 21(1): 19-27
- Constancio Nakuma. An Introduction to the Dagaare Language. on DagaareLinguists' HomePage, update as of 25 May 2003, retrieved 2009-02-12.
- PanAfrican L10n wiki page on Dagaare.
- Anna Craven. The Pottery of Northern Ghana. Interpreting Ceramics. Issue 10, 2008. Retrieved 2009-02-13.