The Dogon are an ethnic group living in the central plateau region of Mali, in West Africa, south of the Niger bend, near the city of Bandiagara and in Burkina Faso. The population numbers between 400,000 and 800,000. They speak the Dogon languages, which are considered to constitute an independent branch of the Niger–Congo language family.It is generally accepted that the Dogon languages belong to the Niger–Congo language family, though the evidence is weak. They have been linked to the Mande subfamily but also to Gur. In a recent overview of the Niger–Congo family, Dogon is treated as an independent branch. About 1,500 ethnic Dogon in seven villages in southern Mali speak the Bangime language, which is unrelated to the other Dogon languages and presumed to be an ancient, pre-Dogon language isolate.
The Dogon are best known for their religious traditions, their mask dances, wooden sculpture and their architecture. The past century has seen significant changes in the social organisation, material culture and beliefs of the Dogon, partly because Dogon country is one of Mali's major tourist attractions. The Dogon people had a system of signs which ran into the thousands, including "their own systems of astronomy and calendrical measurements, methods of calculation and extensive anatomical and physiological knowledge, as well as a systematic pharmacopoeia". The religion embraced many aspects of nature, which some researchers associate with a traditional African religion.
The key spiritual figures in the religion were the Nummo/Nommo twins. According to Ogotemmêli's description of them, the Nummo, whom he also referred to as the Serpent, were amphibians that were often compared to serpents, lizards, chameleons, and occasionally even sloths (because of their being slow moving and having a shapeless neck). They were also described as fish capable of walking on land; while they were on land, the Nummo stood upright on their tails. The Nummos' skin was primarily green, but, like the chameleon, it sometimes changed colours. It was said to at times have all the colours of the rainbow. In other instances, the Nummo were referred to as "Water Spirits".
Although the Nummo were identified as being "Dieu d'eau" (gods of water) by Marcel Griaule, Ogotemmêli identified the Nummo as hermaphrodites and they appeared on the female side of the Dogon sanctuary. They were primarily symbolized by the sun, which was a female symbol in the religion. In the Dogon language, the sun's name (nay) had the same root as "mother" (na) and "cow" (nā). They were symbolized by the colour red, a female symbol.
Dogon society is organized by a patrilineal system. Each Dogon village, or enlarged family is headed by one male elder. This chief head is the oldest living son of the ancestor of the local branch of the family.
The vast majority of marriages are monogamous, but nonsororal polygynous marriages are allowed in the Dogon culture. However, even in polygynous marriages, it is rare for a man to have more than two wives. In a polygynous marriage, the wives reside in separate houses within the husband's compound. The first wife, or ya biru, holds a higher position in the family relative to any wives from later marriages. Formally, wives join their husband's household only after the birth of their first child. The selection of a wife is carried out by the man's parents. Marriages are endogamous in that the people are limited to marry only those within their clan. It is also forbidden to marry outside of one's caste.
Women may leave their husbands early in their marriage, before the birth of their first child. After having children, divorce is a rare and serious matter, and it requires the participation of the whole village. Divorce is more common in polygynous marriages than monogamous marriages. In the event of a divorce, the woman takes only the youngest child with her, and the rest remain a part of the husband's household. An enlarged family can count up to a hundred persons and is called guinna.
The Dogon are strongly oriented toward harmony, which is reflected in many of their rituals. For instance, in one of their most important rituals, the women praise the men, the men thank the women, the young express appreciation for the old, and the old recognize the contributions of the young. Another example is the custom of elaborate greetings whenever one Dogon meets another. This custom is repeated over and over, throughout a Dogon village, all day.
The Dogon are primarily agriculturalists and cultivate millet, sorghum and rice, as well as onions, tobacco, peanuts, and some other vegetables. Marcel Griaule stimulated the construction of a dam near Sangha and incited the Dogon to cultivate onions. The economy of the Sangha region has doubled since then, and its onions are sold as far as the market of Bamako and even Ivory Coast. Grain is stored in granaries. In addition to agriculture, they also gather wild fruits, tubers, nuts, and honey in the bush outside of village borders. Some young men will hunt for small game, but wild animals are relatively scarce near villages. It is common to find chickens or herds of sheep and goats in Dogon villages, however, animal husbandry holds little economic value. Individuals with high status may own a small number of cattle.
In more recent years, the Dogon have also developed peaceful relationships with other societies that have increased variety in their diets. Every four days, Dogon people participate in markets with neighboring tribes, such as the Fulani and the Dyula. The Dogon primarily sell agricultural commodities: onions, grain, cotton, and tobacco. They purchase sugar, salt, European merchandise, and many animal products, such as milk, butter, and dried fish.
In Dogon thought, males and females are born with both sexual components. The clitoris is considered male, while the foreskin is considered female. (Originally, for the Dogon, man was endowed with a dual soul, and circumcision eliminates the superfluous one.) Rites of circumcision thus allow each sex to assume its proper physical identity. Boys are circumcised in age groups of three years, counting for example all boys between 9 and 12 years old. This marks the end of their youth, and they are now initiated. The blacksmith performs the circumcision. Afterwards, they stay for a few days in a hut separated from the rest of the village people, until the wound has healed.
The circumcision is a reason for celebration and the initiated boys go around and receive presents. They make music on a special instrument that is made of a rod of wood and calabashes that makes the sound of a rattle. The newly circumcised men must walk around naked for a month after the procedure so that their achievement in age can be admired by the tribe. This practice has been passed down for generations and is always followed, even during winter.
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