The period is commenced on the first Wednesday of September by the performance of rites at the Ayirebi prama to signify the start of the ban. At the shrine of the prama, ingredients for the preparation of the fetish meal, ɛtɔ with yam and mpɔtrɔba with corn dough include eggs and red oil usually provided by the family are used and a ram slaughtered. The usual feting of all gods within their immediate vicinity through sprinkling of both fresh meat and the ɛtɔ are done. There is general libation pouring as members of the family bring in their own drink to ask for grace and blessings in marriage, vocation and security. By 3.00pm, there is general sweeping of remnant to the ceremony and discarded at the ɔsenyee beach.
On the following week, on Thursday, a drink is sent to the Akramano fetish house for the continuation of the rites. They do the same yam fetish feasting with mpɔtrɔba at the shrine house and then an arrow is thrown by the osɔw (priest) of the house. The ceremony is then continued at the Akramano sacred groove near the ɔsenyee beach where fire is made throughout the weeklong ceremony. Here also another arrow is cast into the mound within the sacred groove. On the following week, the fire is quenched and the yam feasting ends. The priests then send the ceremonial baton of a drink to the next fetish house in the scheme of maintaining a ban on drumming.
On Thursday, the Akramano osɔw send a drink to the Akaabi Akɔ prama. They keep vigil that night and prepare the stove for the cooking of the deity’s meal but though with firewood in place, they do not make the fire. At 1.00am on Friday, the osɔw and elders of Akaabi Akɔ prama go to Akramano shrine to collect the ash from the stove used in cooking the food of the deity there. The ash is poured on the firewood and the them make the fire. They then make ɛtɔ and split it into two portions; that of the deity is spread over the entire area and they eat the other portion but with sugar added to it. Early in the morning, on Saturday, they beat the special drums at the shrine which signifies the end of the ban on drumming for the year. In this final part of the ceremony on ban on drumming, no garbage is thrown at the ɔsenyee beach as was done by the other shrine houses.