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Social Organization of Atties
Like the African peoples, particular traits characterize Attié society at the level of families and their social and religious activities. For this page, we will focus on the social classes, main activities and beliefs of Attiés that make them a socially organized and religious group.
Biabi is the so-called noble. Attie, the nobility is a legacy, a genetic heritage since the grandparents. Indeed, one becomes noble if grandparents are noble. That is, they belong to one of the great families who founded the village.
Nevertheless, one can become Biabi by the uterus. Thus one discovers people who have their father foreign, but who become noble from the nobility of their mother. The noble is apart, eligible, prince if his maternal uncle is chief or notable of the village (see below, P.55); and considered as a lord in the sense that he can decide the life of a slave, the program of a maneuver, his lodgings. He is also the one who bears a name of nobility inscribed in the biographical archives that the tam-tam speaker reads during ceremonies or funerals.
This class is the most important because it abounds all the honor, all the wealth of the village. However, we find among them poor people. The individual wealth of the noble does not in fact depend on social class, but his status remains indelible even in the neighboring villages. This reality is sanctioned by the sound of the flute made from ivory and the delegation that accompanies it. And, the talking tam-tam sounds to the rhythm of the nobility. (see below, page 48).
Even if the meaning of the word has changed in the modern society of Attiés, it must be known that the Ahika is a free being who belongs only to the class of the nobility. He is not a poor or orphan whom we think today, neither stranger nor slave but his political status remains different from that of the noble. His marriage with others born of another social class is smooth.
However, unlike the first, the Ahika can not decide on the village's political data. His name is not mentioned on the speaker tam-tam file. What makes him a being without public honor. During major ceremonies or funeral rites, the speaker tam-tam can not be played. The Ahika, like the nobleman, owns land that enjoys freedom and contributes to the expenses of the village chiefdom.
In the Attié country, the Apossè is the one who is called the foreigner (see above, page 26); foreign to the village and to the people. Its power and status differ depending on whether it belongs to another Attié village or another ethnic group. At Attiés, a foreigner remains a foreigner, that is to say that he does not own any parcel of land and can not buy it. He can not attend a meeting whose political dimension can not be part of any military legion (see below, page 58) if the power has decided otherwise.
There is also an ethnic segregation between Attié people and Attié and the foreigner of another people in the case of mixed marriages. This attitude, which the Attiés adopt, reveals a detrimental consequence that one draws during the raising of a military legion. The children of a foreign father can not access the village army, the Fonkwe, because it establishes the list of all those who come from the village. This is why, in the Atties, the stay of a foreigner can not decide on an ascending mutation of his social class; but he is granted a favor of assisting political meetings by means of the children whom he would have procreated with an atized woman. He can also cultivate freely the land that his beautiful family concedes him to feed his family. At his death, he can not bequeath this portion of land. But, his parents can take their children and bring them to their paternal village.
In the case of a foreigner from another Attie village, the problem of mixed marriage does not arise with the same ardor as that of another people. He is considered a brother of the same ethnic group, but his privilege hangs over when it comes to decision-making about the political life of the village.
In spite of this difference that the social classes establish, everyone, the attié country, is called to work with his own hands for his survival and that of his family. What can be the main activities that occupy the daily life of these men?
The main activities at Attiés
Housed in a dense evergreen forest whose vegetation after Binger is "grand and lush", what are the different activities that will occupy the daily Atties? At home, there are three major activities s: agriculture, hunting and fishing, and handicrafts.
The extension of the Attié territory whose settlements are built more along the rivers, gauge the level of value that agriculture takes in this country. In fact, agriculture is the first and unavoidable activity that Attiés perform. What were the products of this culture and how are they practiced? Long before European products were taxed or established in the Attiés region, they thought much more about "what goes into sales". Thus they cultivated plantain (soft dou) and vegetables: peppers (biekor), tomato (agnibere-bortor), aubergine (nes) for their staple food which is the foutou (vê). Beginning in February, the farmer's leave ends for a new field. The husband enters the forest and indicates the plot he will use for the new year. The Attiés speak of demarcation of the plot with stakes that they place at the four corners (kachou). This operation is more important to the extent that the forest can belong to the whole family or can be the object of a covetousness. Kashou informs other members of the family or removes foreign eyes thinking that this portion has no owner. The husband goes, after this first operation, to a second which consists of clearing the forest (kahon), burning (ka tor) and tearing the trunks of burnt shrubs (n'kadabo) before leaving his wife and children to following operations. They plant, after a few drops of rain, the banana trees and sow the grains of vegetables.
Hunting and fishing
Hunting is an activity only for men. It takes two forms: direct hunting or hunting. Indeed, the direct hunt is that which is done during the night (but when the moon is full, there is no hunting) while trying to shoot the animal. This activity still sorts men because it needs a brave man, strong in spirit and who knows how to handle their rifle (bodibo). Unlike the first, the indirect hunt is the one that is done in the day, especially when the planter, after finishing his field work for the day, decides to look for meat for the next sauces. It consists of setting traps they call "no". Thus among Attiés, we discover several kinds of "no": assafè, nongni, abouada, inkoukou, teko, and many others. Each type of trap or "no" is a function of the animal's lodging, its shape, its route, its strength and its attitude. As for fishing, the Attiés reserve it much more for women than for men. It consists in women, to block a part of the river during the drought (konsornin), to sweep it until finding the fish. It is much more in community after the owner of this portion of the river has given his authorization (or with the owner) and the fish are shared in equal shares without forgetting that of the owner.