survive by cultivating the landscape. Individuals make a living off of the land, primarily by cultivating yams, millet, and sorghum, a tradition that has perpetuated through their ancestral history. With the integration of agricultural processes from neighboring cultures, bananas and manioc have also been successfully cultivated. Care of livestock, including chickens, sheep, goats, and guinea fowl, provides a significant source of nutrition. In this culture, wealth is correlated to the number and quality of livestock as opposed to money. Both hunting and fishing are also important, although to a much smaller degree. Although the Supyire have risen above the level of hunter-gatherer, their traditional mode of organization has not risen above the village level. In Supyire culture it is rare that any single person holds excessive power and there are only two traditional classes- the laborers and the farmers. As a culture, the Supyire, and most Senufo groups, are most known for their artwork. Artisans in these communities are regarded to the highest degree. Most artwork consists of sculptures used to bring deities to life. Animal figures such as zebras, crocodiles, and giraffes are very common. Storytelling also plays a significant role in this culture and one of the first written documents of the Supyire was a story entitled “Warthog’s Laughter Teeth”. The Senufo practice of female circumcision has made this culture recognizable on a worldwide level. The practice of female circumcision, done for cultural or religious reasons, is meant to mark a rite of passage as girls become women. In these cultures, men are also expected to go through various rites of passage. The predominant religion of the region is Muslim, although most “bushmen” tend to instead place their faith in human-like gods. Worshipping of deceased ancestors is also common. Phonology Consonants Supyire has a voicing distinction and contains a glottal stop, a common characteristic in African languages. However, it does not have labial–velar consonants. Voiceless stops have particular limitations and are only used in three environments: word initial, such as tàcwɔ̀ (“fiancée”); medially in a stressed syllable, as in nupéé; or following a nasal, such as in kàntugo (“behind”). Moreover, almost every word-initial is found in loanwords from either French or Bambara. Although both voiceless and voiced fricatives are found, voiceless fricatives such as and are much more common than the voiced fricatives , , and . There is no labial approximant. In speech, does not come after