Anufo chokossi

Tradition tells that, in the eighteenth century, groups gathered around Anu formed a band of mercenaries and set out toward the east. Among them were Mande horsemen, Akan-origin soldiers armed with muskets, and Muslim scholars who prepared amulets. They served neighboring chiefs and stayed for a time in the Gambaga region, in northeastern present-day Ghana.

Later, the community settled in the Mango region of Togo, which became an important trading center and the main town of the people. From this fusion of people of different origins a single community was born, with its own language and customs, which today stretches across three countries.

Anufo society bears the mark of its origins. There are clans whose roots are tied to the roles that their ancestors played in the old band, and traditionally the nobility, the families of religious scholars and the common people are distinguished, each group with its place in social life. Kinship defines bonds, duties and solidarity.

Land was traditionally treated as the common property of the kin group of each village, even of those living far away, and its use depended more on each family’s need than on formal ownership. The custom of naming children after the day of their birth shows how collective memory and the connection with other Akan peoples remain present in simple gestures, repeated from generation to generation.

The religion most associated with the Anufo is Islam, present since the origin of the people through the scholars who accompanied the founding band and who still hold a place of honor in the tradition. The role of religious teachers, including in the preparation of amulets, shows a faith lived very close to daily life and to the protection of the family.

At the same time, spiritual life is not the same everywhere. In Ghana especially, traditional African beliefs remain strong and blend with the Islamic heritage. Faith, lineage and identity go together, and there are also a few Anufo churches, small communities of people who follow Jesus.

The New Testament exists in the Anufo language, which is already a treasure for a people who hear and read the language of the heart. There are also Bible portions, the Jesus film and oral Bible stories in the language, as well as apps with the Scripture. But the complete Bible is not yet available. The challenge is for the Word to reach every family in formats that also reach those who do not read, such as audio and video, so that everyone can hear the story of Jesus in a natural way.

Among the Anufo, faith and identity go together: the Islamic heritage tied to the origin of the people and the traditional practices of families mean that following Jesus can be seen as turning away from one’s lineage and community. The weight of clans and religious leaders makes one person’s decision a matter for the whole family. Added to this is the distance between the three countries where they live, which makes it hard for the few believers to know one another, and the fact that the complete Bible does not yet exist in their language.

The Anufo need access to the complete Word of God in their language and audio and video materials that reach those who do not read. There is a need for workers who will learn Anufo, respect the customs of the people and cultivate long-term friendships.

The few who already believe need discipleship, community and leaders from their own culture to strengthen them, including songs of praise composed in their own language. Because they live scattered across three countries, they also need ties among believers in each place, so that no one walks alone.

There are concrete signs that the seed has already been sown. The New Testament is available in Anufo, as are the Jesus film, Bible stories in audio and apps with the Scripture. There are a few churches among the Anufo of Ghana, and Bible study groups have begun in which people discover Jesus for themselves, with testimonies from seekers who may become committed disciples.