Abono nne – Worshipping days and festivals which falls during the week (Tuesdays, Wednesdays, and Fridays, etc.)
Abusua – An extended matrilineal family (traced through your mother and other women who share a common bloodline). There are eight of these matrilineal clans.
Adae – A 42 day celebration evolving around a obosom, ancestors or suman. It is a day of rest for the ɔkɔmfoɔ or ɔbosomfoɔ.
Adapaa – The day of preparation preceding the Adae. It is looked upon as a good day.
Aduto – Any bad medicine used to injure someone.
Afahyɔ – An annual yam festival usually celebrated after the yam harvest. It means half celebrated due to the fact that the top and bottom of the yam is cut to be sowed for the next year.
Asafee – Three parallel marking done with clay mixed with water on the joints of ɔkɔmfoɔ and ɔbosomfoɔ after they bathe medicine or the water from the ɔbosom’s river on Adae.
Aseda – A ceremony of thanks given to a obosom for the help received.
Asuo Yaa – A name given to the spirit of a pot filled with items used for divination by female ɔkɔmfoɔ.
Atanɔ – A generic name for all the abosom that emerged out of the Tanɔ River differentiating them from ɔbosommerafoɔ.
Bo mpae ye – The act of pouring of libation.
Da bone – A bad or unlucky day in the sense that it is prohibited for these very close to the shrine to work or travel on the Adae. Doso – A raffia skirt worn by ɔkɔmfoɔ or ɔbosomfoɔ during ɔkɔm.
Donkɔ – A name for a slave. This name is used to trick the spirit of a child who comes and goes. When the mother have a miscarriage and she wants the child to stay.
Dufa – Herbal medicine with added ingredients pounded and made into hard rectangle or round shape objects and applied by rubbing on stone. Used for treating varied ailments and as a protection against witchcraft.
Dunsini – An individual who is very knowledgeable in treating disease and different types of ailments with the usage of plants and nsuman.
Etɔ – Mashed yam formed in the shape of dumpling or balls and fed to the abosom on Adae.
Kra – The spark of life, the vital source of life in creation that animates from obosom, and correspond to the days of the week.
Kwabena – An Adae that falls on Tuesday every 42 days, also the name of a male child born on Tuesday.
Mogya – Blood in the sense of defining ones ancestry through the line of the matrilineal family.
Mmoatia – Dwarf like spirit creatures that live in the forest with great knowledge of herbs and medicine. They act as assistants and messengers of abosom.
Mpɛsɛmpɛsɛ – Locked hair worn by a training ɔkɔmfoɔ or ɔbosomfoɔ. ɔkomfoɔ and ɔbosomfoɔ for Ntoa abosom wears them.
Nana – Name given to obosom, abosom, ancestors or an elder such as a grandparent as a sign of respect. The name is also used for Chiefs and priests or anyone believed to be an ancestor who has reincarnated.
Ntoa – A family of nsumabrafoƆ that possess. They are normally found in the bush and are covered with cloth or skin.
Nton – A spiritual patrilineal aspect of man that is passed on through the sperm and is the transmitter of the sunsum. There are twelve groups each under the auspices of an Ɔbosom.
Ɔbayifoɔ – Witch. Only women are called by this name.
Ɔbosom – Name for the abosom who are the children of Onyame. They are mostly associated with a River, or an element of nature. They are a family and are classified according to their functions.
Ɔbosomfoɔ – is a hereditary healer who can possess the family matrilineal ɔbosom only by having the shrine place upon the head in order to divine. The Ɔbɔsomfoɔ is sedentary, male chosen by the family to perform all functions associated with the Ɔbosom. The Ɔbosomfoɔ who came first is the senior to all akɔmfoɔ associated with the family, and takes on the responsibility of being the spiritual head. Take note all the that applies to the Ɔkɔmfɔ can be stated for the Ɔbosomfoɔ and only deviates when it comes to possession.
Ɔkɔm – A celebration of singing, drumming and possession of the obosom and takes place on an Adae, see ɔkomfoɔ.
Ɔkɔmfoɔ – a challenging word to translate into English. The word refer to one who practices ɔkɔm, which is the pathway to Onyame and can be male or female. Ɔkɔm has several connotations which has to do with the ability to penetrate or enter into the spiritual realm in order to communicate with his or her ɔbosom. Another meaning for ɔkɔm is hunger, referring to the ɔkomfɔ who must go without food for long period of time as in doing shrine work or when the ɔbosom possesses him or her. Most of the other meaning indicates the service of the]bosom in performing the necessary skills in divination, conducting rituals, healing, singing, dancing, knowledge of shrine protocols, taboos, and their ability to know and see hidden things. Most important and point of distinction is the ɔkomfɔ is junior to the ɔbosomfɔ does not have to have the shrine place on the head for possession and therefore can possess his or her ɔbosom anywhere, anytime.
Ɔbosommerafoɔ – are a Ɔbosom that functions like Ɔbrafɔ. Ɔbrafɔ comes from the words bra which means to bring or to come and fɔ a root for person, and mmra; the law. They are members of a court who punish evil doers who violates the law.
Odomankoma – The Creator, the one alone who gives you grace.
Onyame – The Supreme One, when you receive its presence within you are satisfied.
Onyankopon Kwame – The One alone who is great is called Kwame.
Suman – A minor spirit that derives their powers from Ɔbosom or from the plants and objects they are made from.
Sumambrafoɔ – A minor spirit that catches and punish witches and offenders of the laws and customs.
Sunsum – The personality, character and talents of a person that is passed on from the father to child. It manifests itself in the dream world and can experience.
Yawa – The brass pan that houses an Ɔbosom whereby it may be invoked. It is commonly called a Ɔbosom’s eating table (didi pono).
Yi mmusuo – Any type of sacrifices done at shrine to ward-off misfortune or sickness or pull things for prosperity.