Who are the Dogon?

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Aug 6, 2006
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The Dogon people of Africa will play a role in the unfolding story of The Myth of Merula. The Dogon are a people numbering at least 450,000 who live in Mali, farming onions and millet in the Niger river delta. They have not been converted to Islam to the extent of most of the population of Mali. Their own sacred traditions, beliefs and rituals remain strong. Islam is spreading more rapidly among the Dogon of today. Chrisitianity has made only small inroads. The people live in small mudbrick or stone mud-covered dwellings, many of them on cliff walls. Weaving is primarily a craft of men, while women engage in the crafts of pottery and cotton spinning. Frequent locust plagues and droughts often mean that farmers’ crop yields are meager. Boys are circumcised. This is thought necessary to remove the female element from their genitals so that they can become men. As the clitoris is considered a male element, it is also thought necessary to excise it so that girls can become women. (Since my character, Blackbird, was adopted by an American celebrity when she was a little girl, she will not have suffered this fate.)


It’s easier to find data on Mali in general than about the Dogon people in particular. Mali is among the five poorest countries in the world, partially due to a drought that has lasted since the mid-1980s. Adult literacy in Mali is 20% among men and 12% among women. Infant mortality is 118 per 1,000 births. Malnutrition is widespread, in part because vegetables are difficult to grow under drought conditions. Women spend a lot of time grinding millet. They also become very good at carrying heavy loads, including water pots, on top of their heads. They dress in colorful clothes, and every village has a diva who can rival Aretha Franklin.

Tourists online who have visited Mali say not to expect much air conditioning. They tell tales of having to get out and push their vehicles when they travel through the desert in groups. They say that the heat is relentless and when the wind blows the sand across the land, it gets into every orifice. Don’t expect too much variety in the food, they warn, and never drink any local water.
Mali Online

There isn’t much in the way of communications infrastructure, but Geekcorps Mali has installed a VIA Desert PC with R-BGAN satellite modem connection to give the Radio Beeray station, near Timbuktu, email and internet access. Wikipedia lists 30,000 internet users nationwide, along with 13 ISPs and 24 private ISPs. Two French expats operate a cyber cafe in the city of Bamako. You pay by the half hour, and you only pay half price if you’re a student. So goes the surface data from my research on the internet. All this says very little about the inner cultural life of the Dogon people. Dogon culture and religion is what primarily interests me.
What’s Really Fascinating About the Dogon

I have been fascinated by the Dogon, ever since reading The Sirius Mystery several years ago. The Sirius Mystery is, of course, a book in the genre of ancient alien contact. The author, Robert Temple, attempts to convince the reader of the likelihood that alien visitors brought civilization to humanity. This ancient civilization, he tries to show, is behind the civilizations of Egypt and Sumeria. The Dogon, he believes, are cultural descendents of the unknown “mother civilization” jump-started by the aliens. The aliens, as they are depicted by Dogon sculptures and described by stories, are apparently amphibious. To me, some of the carvings slightly resemble the annoying Jar Jar Binks. In terms of credibilty, The Sirius Mystery is somewhere in between Chariots of the Gods (not very credible) and Fingerprints of the Gods (much more credible). It sounds crazy, but don’t knock it ’till ya try it. Even if you do not agree with every conclusion and interpretation, you can still find much of the information fascinating. More recently, I have picked up a copy of The Science of the Dogon, which is what I’m currently reading.
The Science of the Dogon

The Science of the Dogon presents a case that Dogon mythology consists of surface and deep meanings. The author, Laird Scranton, contends that the deep meanings are allegories, metaphors and symbols for an ancient science more advanced than our own. One example he gives is that of water. He has found that the Dogon understanding of water, as expressed by Ogotemmeli, corresponds remarkably well to descriptions of water that appear in encylopedias. An encylopedia entry about water will typically present information about the molecular structure of water first. Second, it will usually describe the three physical states of water - liquid, solid and vapor. Third, the entry will elaborate on the natural water cycle; from evaporation, to clouds, to rainfall, to bodies of water, and back to clouds.
The Nummo Pair is Water or Hydrogen

How does this compare to water in the Dogon creation myth? First, the Dogon say that Nummo pair is found in all water. The Nummo pair is always associated with the numbers 2 and 8, which are extremely important and are all over the place. The numbers 2 and 8 happen to be the numbers of the electron structure of water. The same Dogon symbol that represents water also represents the burning rays of the sun. The sun is said to be surrounded by a spiral of copper that has 8 turns. Its fire is said to be excrement of the Nummo pair. If the Nummo pair symbolizes hydrogen, then this is correct, since the burning of the sun involves the fusion of hydrogen atoms. Hydrogen was the most abundant element in the primordial universe. The sun is also involved in the water cycle in that it causes the water to evaporate and form clouds.

The Dogon also say that there is water in copper. The electron structure of copper contains 2 electrons in the innermost electron ring and 8 in the second ring. As mentioned above, the sun is imagined as being surrounded by a spiral of copper with 8 turns. Modern science defines 8 separate zones or spheres that compose the sun: the core, the radiant zone, the convection zone, the photosphere, sunspots, the magnetic field, the corona and solar wind. Further, the Dogon know that the sun is a star.

The section about the three states of water is somewhat more complex and possibly more of a stretch (I’m not sure yet). I will quote it at length.

From our earlier discussion about the Sumerian gods An, Enlil, and Enki, we may recall the difficulties that scholars have faced when trying to categorize these three deities simply as gods of the heavens, the earth, and the waters, respectively, and the persistent link to water that comes into play in their symbolism. We may also recall differences in the symbolism of equivalent deities from culture to culture, as in the case of Enlil, Bel, and Neith, who are in some instances identified as gods or goddesses of the air (conceived of as a liquid), in others as gods of the atmosphere, and in still others as gods of vapor or humidity. However, if we step back and take a broader look at the complete triad of gods in any one culture, we quickly realize that as a group they might more aptly be represented as the three states of water - liquid, solid and vapor. Our encyclopedias tell us that water is the only substance that naturally occurs in all three of these states at temperatures of normal, daily life. Since ice is not a substance that would be familiar to the experience of a society living in a subtropical area of the world (in fact, Budge includes no entries in his Hieroglyphic Dictionary for the words “ice”, “freeze”, or “frozen”), the images of hardened clay and moisture in rocks might have been substituted for ice as the solid form of water. When we test this supposition by applying the meaning of the word “clay” to Enki, Ea, and Khnum, we find that it draws together the divergent images of a god of dryness, a god of the earth, and a god of the waters of the earth in a way that makes complete sense. In a similar way, the assignment of water vapor as the symbol of our goddesses of the air helps us integrate the symbols of various gods and goddesses who are alternately represented by the atmosphere, moisture, and humidity.

In the Dogon creation myth, the Earth was originally flawed, because it did not contain water. Water was delivered in an act of fertilization. This agrees with the hypothesis that the bulk of water on Earth was delivered by comets. Life as we know it requires water, and we also know that the first single-cell organisms originated in the ocean. There is so much more. Water is only one example. The more resemblances you find between science and myth, and the more you learn how myth is recreated in daily life, the more you see how densely packed the Dogon culture is with layers upon layers of meaning that can be mapped to science as we know it.
Are the Dogon the Symbolic Carriers of a More Advanced Science That Existed in Ancient Times?

These symbologies may even have been mapped to a more advanced science known in ancient times. There is a very strong suggestion, for example, that this ancient science was aware of 266 sub-particles. We currently know there are over 200 but have not identified all of them. While it’s possible that these resemblances are coincidental, it’s also possible that an ancient civilzation embedded its scientific knowledge in mythology to preserve this knowledge through the ages and to keep its more advanced secrets from the common people. Maybe it was known how to split the atom, for example; but this knowledge was forbidden to all but the initiates into the deepest, most esoteric secrets. The Dogon say that it is forbidden to speak of Po, which is a small entity that resembles an atom and is thought to be the seed of which everything is made.

http://squirreltao.dreamfishery.com/2007/01/07/dogon/
 
Aug 6, 2006
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No doubt.. A few things I'm hard pressed to figure out is how did they attain the astronomical knowledge they seemingly had. Among other things, they seemed fully aware of Saturn's rings, Jupiter's moons, and an invisible white dwarf star in the binary system of Sirius, called Sirius B. - Source Sirius B cannot be seen by the naked eye and was discovered only recently by telescope in or around 1862, despite this being rooted in a long Dogon tradition. They even noted that Sirius B had been previously red, which is consistent with the stages in star death and describes a "Red Giant". - Source

They also claim that there is even a 3rd companion star. You'd think this casts doubt on their claims, but intriguingly just as recent as 1995, two astrophysicists, Daniel Benest and J.L. Duvent found a gravitational anomaly in the system that they concluded was best explained by the presence of a third star, Sirius C! - Source
The Dogon already held this information for generations. About them being direct descendants of reptoid alien beings, maybe that's stretching it, there's nothing to suggest such a thing other than the corresponding myths of how they received their information. Nonetheless, everything else seems rather compelling imo..
 
Sep 25, 2005
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Dp they use psychotropic plants? I'll be back with comments about the sirius moon and whatnot. I've read Temple's book.
 
Aug 6, 2006
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^^Given the harsh desert conditions of Northern Mali I doubt they use any kind of plants, besides the few sparse ones they need to survive. Unfortunately I haven't read Temple, I got most of what I know about the Sirius mystery second hand from Science Of The Dogon, by Laird Scranton, websites, and other miscellaneous outlets.
 

Y-S

Sicc OG
Dec 10, 2005
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What about asians / japanese? I hear they were considered as aliens at first...really long time ago?

I've no idea
 
Aug 6, 2006
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^The Dogon don't claim to be descended from Aliens per se, they claimed to have received everything they knew from the Nommo, ancestral "spirits". Robert Temple, similar the Zacharia Stitchin, formulated his own theory and attributed these "spirits" to alien beings. This is based on descriptions and the Dogon's apparent fascination with the Sirius star system.
 
Sep 25, 2005
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Just to play devil's advocate, from an interview with a guy named Philip Coppens:

MAD: Aside from being just a really well researched book, and a good read, one of the things I appreciate is that despite all of your fantastical subject matter, you still present a very healthy contribution of skepticism.

For instance, on the subject of the mysterious DOGON TRIBE of Africa, which has been touted quite often for having the knowledge of both Sirius A and B, at a time when observational studies of this binary star system would have been impossible; you make the inference that the information on the Dogon Tribe has in fact been manipulated by other researchers and scholars for their own sensationalist benefit, be it purposeful or by mere confusion.

While you cover this subject in THE CANOPUS REVELATION, readers can also find some of your thoughts on this online at: http://www.philipcoppens.com/dogonshame.html , where you quote:

“Although he was an anthropologist, Griaule was keenly interested in astronomy and had studied it in Paris. As James and Thorpe point out, he took star maps along with him on his field trips as a way of prompting his informants to divulge their knowledge of the stars. Griaule himself was aware of the discovery of Sirius B and in the 1920s, before he visited the Dogon, there were also unconfirmed sightings of Sirius C.

"The Dogon were well aware of the brightest star in the sky but, as Van Beek learned, they do not call it sigu tolo, as Griaule claimed, but dana tolo. To quote James and Thorpe: As for Sirius B, only Griaule s informants had ever heard of it. Was Griaule told by his informants what he wanted to believe; did he misinterpret the Dogon responses to his questions? Either way, the original purity of the Dogon-Sirius story is itself a myth as it is highly likely that Griaule contaminated their knowledge with his own.”

Again, I know it’s a complicated subject, but could you give a bit of a recap on why you believe the Dogon actually didn’t have knowledge of Sirius B, but were in fact referring to Canopus?

-COPPENS: First of all, it's clear they were NOT referring to Sirius B. Sirius B is invisible to the naked eye. The Dogon state this "mystery star" IS visible to the naked eye. The Dogon describe it as "heavy", which is a term used to Canopus, because it was a Southern polar star, which meant it did not rise high above the horizon. Then, Canopus is very bright, so you have a bright object that is unable to lift above the horizon; it's why in ancient Egypt, it was considered to be the "weight", the "plumb" at the end of the "plumbline"... So if we are looking for a heavy star linked with Sirius, there is no need to argue it's Sirius B. Canopus is your best bet. But why go for logic when you can invent an entire theory of your own, right?

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-MAD: This is a bit off the subject of the last question, but I posed it to a fellow researcher and an acquaintance of yours, Gary Osborn, in our last interview, but unfortunately due to other obligations, Mr. Osborn was not able to conclude our III part discussion.

Hopefully this can be finished at a later date, but I’ll raise the question to you now in relation to the Dogon Tribe, and see what your thoughts are on this subject. Throughout history we have accounts of “Sea People” or amphibious beings that emerge from the murky waters of our collective past in order to either teach us, or rule us. From the Dragon Kings and Nagas of the Orient, to the Dogon fish priests of the Babylonian era, could you give us some further details on the significance of fish (the Pisces fish of Jesus for example), and why this is so important to the elemental powers of water (largely recognized as our subconscious, and the origin of material life)? Do you believe this is partially due to the change from the age of Pisces to Aquarius?

-COPPENS: There is a long history of elemental spirits, and hybrid people. These largely seem to be linked with people coming out of the water, and becoming teachers of Mankind. You find them in Sumer, but also in Ireland. I think the "fish" aspect is not primarily related with a change from Pisces to Aquarius, which is happening now, but not 4000 years ago. I think it was meant to signify a transformative quality these people had. Apart from fish, you see people - deities - hybrids - with wings. The fish is linked with the element water; the wings with the element air. The dragon, if he has a fiery breath, obviously with fire. Which just leaves Earth... All of these aspects go back to shamanic, transformative qualities, and the task of conquering the elements.
 
Aug 6, 2006
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“Although he was an anthropologist, Griaule was keenly interested in astronomy and had studied it in Paris. As James and Thorpe point out, he took star maps along with him on his field trips as a way of prompting his informants to divulge their knowledge of the stars. Griaule himself was aware of the discovery of Sirius B and in the 1920s, before he visited the Dogon, there were also unconfirmed sightings of Sirius C.
^Sirius C was actually ruled out as a possibility around the time of Temple's book and wasn't discovered until 1995, so this is a sorry rebuttal. Accusing someone of lying is also very convenient.

"The Dogon were well aware of the brightest star in the sky but, as Van Beek learned, they do not call it sigu tolo, as Griaule claimed, but dana tolo. To quote James and Thorpe: As for Sirius B, only Griaule s informants had ever heard of it. Was Griaule told by his informants what he wanted to believe; did he misinterpret the Dogon responses to his questions? Either way, the original purity of the Dogon-Sirius story is itself a myth as it is highly likely that Griaule contaminated their knowledge with his own.”
Not any indication of fabrication and I'm surprised at the naivete of van Beek. The interviewee fails to mention that Griaule was promoted to elder after initiation into the tribe. Such knowledge among the African griots of almost any tribe in western Africa is esoteric. For van Beek to expect some elaborate report about Sirius B is unrealistic since van Beek is an outsider to the clan. There is absolutely no evidence that Griaule contaminated anything and Griaule was in fact, an extremely respected scientist in the field and held in high regard so these are extraordinary claims that lack merit unless exemplified. Because of him, we have a much better understanding of these fascinating people.

See: Griaule's Legacy: Rethinking "la parole claire" in Dogon Studies


-COPPENS: First of all, it's clear they were NOT referring to Sirius B. Sirius B is invisible to the naked eye. The Dogon state this "mystery star" IS visible to the naked eye. The Dogon describe it as "heavy", which is a term used to Canopus, because it was a Southern polar star, which meant it did not rise high above the horizon. Then, Canopus is very bright, so you have a bright object that is unable to lift above the horizon; it's why in ancient Egypt, it was considered to be the "weight", the "plumb" at the end of the "plumbline"... So if we are looking for a heavy star linked with Sirius, there is no need to argue it's Sirius B. Canopus is your best bet. But why go for logic when you can invent an entire theory of your own, right?
1. Canopus isn't a part of a binary system (which is clearly described by the Dogon), neither has Canopus went through a "Red Giant" phase yet, and the Dogon describes Sirius as previously having a red glow.

2. There is no third companion star either, let alone a binary so they could not have possibly been referring to Canopus.


3. Dieterlen and Griaule themselves allude to Sirius. Seeing as how the interviewee emphasizes how much of an astronomy buff Griaule was (which Griaule's own daughter, Dr. Calame emphatically denies and which says nothing about Dieterlen), shouldn't he himself had known the difference?



-COPPENS: There is a long history of elemental spirits, and hybrid people. These largely seem to be linked with people coming out of the water, and becoming teachers of Mankind. You find them in Sumer, but also in Ireland. I think the "fish" aspect is not primarily related with a change from Pisces to Aquarius, which is happening now, but not 4000 years ago. I think it was meant to signify a transformative quality these people had. Apart from fish, you see people - deities - hybrids - with wings. The fish is linked with the element water; the wings with the element air. The dragon, if he has a fiery breath, obviously with fire. Which just leaves Earth... All of these aspects go back to shamanic, transformative qualities, and the task of conquering the elements.
^Plausible.. Anyways, the guy is obviously ignorant of Dogon mythology and Griaule's work. He seems to be repeating the same fallacies spewed by Sagan and Ridpath, but in essence has not answered the main points of inquiry.

#1 Why would respected anthropologists like Dieterlen and Griaule lie, when they never pushed any fringe theories such as Temple to seek exposure?

#2 How'd they know about the 2nd companion in the first place?

#3 How'd they know about the third companion star?

#3 How'd they know of its color and properties?

#4 How'd they know of Jupiter's moons, Saturn's rings and a spiral galaxy?

#5 Why are the strongest rebuttals concerning this issue so weak and based almost entirely on speculation (as even space journalist and skeptic, James Oberg points out)?
 
Aug 6, 2006
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From Broca’s Brain by Carl Sagan, published by Random House, Inc. in 1974, beginning page 69:

“With one apparent exception, there are no stories sufficiently detailed to dispose of other explanations and sufficiently accurate to portray correctly modern physics or astronomy to a prescientific or pretechnical people. The one exception is the remarkable mythology surrounding the star Sirius that is held by the Dogon people of the Republic of Mali.

The most striking aspects of Dogon astronomy have been recounted by Marcel Griaule … while there is no reason to doubt Griaule’s account, it is important to note that there is no earlier Western record of the remarkable Dogon folk beliefs …

In contrast to almost all prescientific societies, the Dogon hold that the planets as well as the earth rotate about their axes and revolve about the Sun … They hold that Jupiter has four satellites and that Saturn is encircled by a ring. … the Dogon are said to depict the planets moving correctly in elliptical, not circular orbits.

More striking still is the Dogon belief about Sirius, the brightest star in the sky. They contend that it has a dark and invisible companion star which orbits Sirius once every fifty years. They state that the companion star is very small and very heavy, made of a special metal called “Sagala” which is not found on earth.

The remarkable fact is that the invisible star, Sirius A, does have an extraordinary dark companion, Sirius B, which orbits it in an elliptical orbit once each 50.04 years. Sirius B is the first example of a white dwarf discovered by modern astrophysics
.”

Sagan then goes on to speculate how the Dogon came about having this knowledge. He states that Bessel, an astronomer, in 1844 deduced a dark companion for Sirius in a 50 year orbit due to a 50 year wobble in the sinusoidal motion of Sirius A. Sirius B was later observed and the observation was confirmed in 1915. Identifying Sirius B as very heavy was not proposed until the mid 1930’s and at that it was met with considerable skepticism. In an attempt to rationalize this remarkable Dogon knowledge he speculates that Griaule may have been aware of this discovery and that may have influenced his research.

To my mind, this seems an unlikely mistake for a seasoned cultural anthropologist. Furthermore, in the late 1960’s Dieterlen was interviewed for a television show and she stated that she has seen carving estimated to be 400 years old that depict the Sirius myth. Sagan’s examination of the Dogon myth was limited to their astronomical observations from a third hand source, Temple, and apparently he never examined the original or second hand source from Griaule. If one speculates the myths were actually derived from their contact with the Nummo, it would stand to reason that they might have other unique, detailed knowledge.

Ironsmiths hold a special status in Dogon society. And, until recently, they were required to make an annual pilgrimage to Lake Bosumtwi in Ghana. Lake Bosumtwi is considered a sacred place and the location where the first ironsmith initiate learned ironsmithing from the Nummo. The lake is considered equally sacred by other groups including the Bambara and the Maliniki tribes who, according to the Dogon, originated with them from the same group.

The Dogon knew, in the 1940’s, that Lake Bosumtwi was formed by a meteor impact and they described it in great detail including the direction and angle of entry of the meteor. Modern geologists, however, did not even seriously speculate that the lake was formed by a meteor impact until 1979 largely because it is situated in a dense jungle forest that limited access to the lake. (see here). The debate went back and forth for years as to whether or not the lake was formed by an impact until recent evidence positively confirmed its meteor origins dated to 1.07 million years ago.


How does one distinguish written or verbal information from disinformation? Disinformation commonly lacks detail. Rather than state simple facts that led to a conclusion, emotions are elicited using defamatory statements. In the absence of these statements there is little fact to substantiate a purported conclusion. A wonderful example, and more to the point, can be found in a book titled, “Dogon: African People of the Cliff,” written by Walter E. A. von Beek published in 2001 by Harry Abrams. It is an oversized book with glossy photographs.

Walter E. A. von Beek, PhD. Utreck University, is a professor of cultural anthropology at Utreck University, The Netherlands, and a research fellow at the African Studies Centre in Leiden. A first clue to his motivations is found when examining other material he has written. A quick search of the Internet found he has written: “Quest for Purity, Dynamics of Puritian Movements,” “Pathways to Fundamentalism: The peculiar case of Mormonism,” a review of “A Comparative Exercise in Mormon Theology,” and various writings on John Smith. His review of “A Comparative Exercise in Mormon Theology ends by von Beek stating, ” …This book is not only a must for everyone who takes Mormon studies seriously, but also for anyone interested in Mormon theology …” Not exactly the kind of thing a professor of cultural anthropology ordinarily writes.

In Chapter Five of “Dogon: African People of the Cliffs,” page 103, paragraph three he states, “The Dogon have no creation myth, no deep story relating how the world came into being. (An anthropologist some decades ago probed his informants for creation myths so insistently that the Dogon, polite as ever, obligingly produced them. Some of his publications still in print tourist guides perpetuate this mistake.)”

Vague details and defamatory. The unnamed anthropologist referred to by von Beek was Marcel Griaule. Griaule never wrote a “tourist guide.” He was a dedicated and serious anthropologist who dedicated his life to anthropological research. After working in Abyssinia from 1928 to 1929, and Dankar and Dijbouti from 1931 to 1933, he made three expeditions between 1935 and 1939 to Mali, Cameron and Chad. Between 1946 and 1956 he continued his research in Mali studying the Dogon accompanied by a fellow anthropologist, Germaine Dieterlen.

The Dogon are believed to have originally come from Egypt. They migrated west to Libyia and afterwards south to Ghana. In 1050 Islam was introduced into West Africa. Over time large populations were converted to Islam, but the Dogon resisted and as a result were probably persecuted. The Dogon, according to Griaule, claimed responsibility for protecting a secret knowledge.

In 1240 the Dogon ended their vassalage to the powerful Empire of Ghana. Between 1307 and 1333 they were driven westward to central Mali where they finally settled in the Bandiagara Cliffs. The Bandiagara Cliffs stretch for 120 miles with adjacent savannas. From 1330 until the early 20th century the Dogon were isolated from neighboring peoples. Their language Dogon, is classified a Voltaic of the Niger-Kordofanian Family, subgroups Niger-Congo. The Dogon have never claimed special status and they have never proselytized their beliefs, nor have they been negatively influenced by their beliefs. Their special knowledge must be earned and even the average Dogon is not allowed total access to this knowledge.

In 1903 Louis Desplagnes, a French anthroplogist briefly studied the Dogon. It was not until Griaule began his research in the late 1930 and especially between 1946 and 1956 that they were studied seriously. In October 1946 Griaule was summoned by a Dogon priest (Hogon)named Ogotemmeli of Lower Ogol to his house for 33 consecutive days. In those 33 consecutive days he was told much of the secret Dogon knowledge. In 1947 Griaule published “la parole de face,” (the pale fox), “the simple knowledge of the Dogon.” In 1965 Griaule and Deieterlen’s “Conversations with Ogotemmeli, An Introduction to Dogon Ideas,” was published by Oxford University Press and in 1967 it was published in English.

According to Ogotemmeli, stars came from pellets of earth like material flung into the space of the God, Amma. The sun, like other stars is in a sense a pot raised to white heat and surrounded by spirals of red copper with 8 turns. The sun was heated 1/4 at a time.

The earth is like a human body and compared to a termite mound, female below and male above. Amma threw off the male (cut the top of the termite mound) and had intercourse with the female. From the union came the jackel. The earth was scorched and barren.

Amma had intercourse with the earth a second time and water, which is the divine seed, was able to enter the womb of the earth and normal reproduction began. From that union came twins. They are spirits called Nummo. (also known as Nommo and Nomo.)

Nummo are born of water and the Dogon word for water is synonymous with Nummo. Nummo are described as 1/2 human from head to loin and 1/2 fish serpent below that. They have red eyes, forked tongues, sleek shinning bodies and an unpleasant odor.

According to Ogotemmeli the Nummo came down to earth in a vessel along with fire and thunder while a red star appeared in the sky emitting red flames. They came to earth as 4 sets of twins to put an end to disorder with fibers pulled from plants already created in heavenly regions, ten bunches of fibers corresponding to ten fingers. They settled their craft in a swamp since they preferred to lay in water.
http://byroneric.wordpress.com/tag/dogon/
 
Aug 6, 2006
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Rebuttal of van Beek:

On the Dogon Restudied: by Genevieve Calame-Griaule

Van Beek's (CA 32: I 39-58) conclusions are rather surprising. It is not that his approach is exceptionable in itself: evaluation of a field already studied, by oneself or others, several decades later is characteristic of current anthropological research into the evolution of societies and cultures. It is unusual, however, for a specialist in ecology to attack such monumental problems of religion as are posed by Griaule's work and to attempt to replicate the whole process carried on from 193 I to 1956 (the year of his premature death) and continued thereafter, to different degrees, by other researchers-among them Germaine Dieterlen, Solange de Ganay, Jean Rouch, Luc de Heusch, and myself (although van Beek for some reason does not consider me one of them). Having sought without success to reconstruct (or should we say deconstruct?) that enormous edifice, he comes to a conclusion that might be styled at the least ingenuous: that because he has not found it, none of it existed. Thence he nimbly leaps to a view of Griaule as, if not a liar, at least an imaginative genius who, along with certain privileged informants, fabricated a cosmogonic system that could emulate that of Hesiod.

In reading his article, one wonders about his research method. While he criticizes Griaule's, he tells us nothing about his own. How did he ask his questions? One readily imagines him, Dieu d'eau and Renard pale in hand, asking informants (whose identity, moreover, eludes us) about the veracity of each phrase. Whatever one thinks of it, this sort of detective work could only have been received by Dogon with mistrust. First of all, some are really ignorant. Apart from the fact that knowledge is not shared by everyone (what average Christian, even a believer, knows all the subtleties of the Bible and the Church Fathers?), many of the elders who possessed it (wholly or more often in part) have died without having passed their legacy of "words" on to their descendants, who are no longer concerned with it and only want to be modern, that is, Muslim. Such has been the fate of some of Griaule's main informants, for example, the venerable patriarch Ongnonlou. At the same time, even those who still "know" would be unable to answer questions without understanding their intent. Why would anyone wish to redo the work of Griaule, and why ask questions to which Dogon have already responded? Has he perhaps been sent by the political and administrative authorities to test the Dogon's Muslim orthodoxy? In any case, he has not gone through the appropriate steps for acquiring knowledge, as is apparent in his abrupt approach to problems of which one speaks only with caution.

The Dogon have three kinds of possible responses to this type of inquiry: (I)simply to answer, "I don't know" (ko ka innem);' (2)more subtly, to make some such ironic response as van Beek himself records ("All the books have already been written about us!" [p. 144] and "The people who said that, were they by any chance present at the creation, or did they come before it?" [p.I50],stereotyped phrases that the Dogon use when they want to get rid of someone (one finds them, for example, in the reports of journalists who are also trying to reconstruct the system); and (3)to respond with information on the first level of knowledge (which may also be that of the informant himself). I think that this explains why the "discoveries" of van Beek often coincide with the first information gathered by ethnologists in the thirties. Characteristic in this regard are the concept of Nommo as a water spirit essentially associated with the fear of drowning and the manner in which informants trace the terms of the language to their basic senses-the various steps in the outlining of graphic signs (which also correspond to the development of creative thought and of the "word") becoming (or rather becoming again) a "continuous track" (bumo), an "intermittent track" (yala), etc. We are dealing here with a mere truism.

But besides this (correct) information at the first level, which is essential also because it leads to other information, van Beek's article contains so many misreadings that it is impossible to correct them in limited space; moreover, they concern notions present in the early work, the most striking having to do with the binu, twins, sacrifice, and nyama (the alleged confusion of this with panga, "physical force," is pure derision). The value of numbers, the importance of the body for the person and the world, the very notion of the person, the symbolic classifications relating man to his natural environment-all this is crossed out, so to speak, with the stroke of a pen, although it has been reported for other systems of African thought since Griaule called attention to it. With regard to the "word," one of the keys to the view of the world and of man, it is entirely overlooked here, when it is in DE that its creative and fecundating role is first brought to light. I believe that I have since confirmed the revelations of Ogotemmeli in approaching the study of the "word" from a different viewpoint, that of man and society, and demonstrated the incredible logic of the whole system (Calame-Griaule 1965); but van Beek mentions this work only in passing.

The Dogon myth as it appears in the RP does not, it is true, constitute a single text and could never, of course, be recited from beginning to end. It has never been offered as anything but a reconstruction based on an enormous body of commentary and even variants (as with all myths) whose contradictions can be demonstrated to be only apparent. For the Dogon, there are always different ways of saying things. Numerous texts of oral literature constitute plotted versions of portions of a myth. What we have here is mythic narratives that take the form of tales but are presented as "ancient words," that is, myth. The tales themselves, at a certain level, display the great lines of force of mythic and symbolic thought and in particular the great oppositions that govern the world view. Van Beek does not understand much about these tales, and he chooses a poor example to demonstrate the unimportance of twins. The tale of the twins and the rainbow is part of a vast West African corpus that we have called "tales of the enfant terrible" (Gorog et al. 1980); these are highly initiatory texts, and the Dogon version aptly demonstrates the cosmic role of twins.

While one might criticize Griaule for having, after DE, oriented his work exclusively toward myth and having seen in it the justification for all Dogon institutions, one might just as easily reverse the problem and see in myth-what it is, moreover, everywhere-an attempt at explaining the world, man, and society. This would make its discovery no less essential. Whatever role one wishes to assign myth in culture, one can no longer, since Griaule's work, ignore African myth or reduce it to insignificant fragments. That the Dogon have preserved it better than others (though the Bambara and the Malinke also have complex systems, and the discoveries continue and have incorporated into it elements from other cultures (and why not the Egyptian, which van Beek does not mention, when Egyptologists have shown a lively interest in the topic?) is all part of the classical history of cultures and does not constitute proof of its non-existence.

To conclude these overbrief comments (it would take a whole article to refute all the errors in this "restudy" point by point), I will point to some inaccuracies with regard to Griaule himself. He was by no means a "museum anthropologist" but had simply been charged with bringing back collections of objects for the museum of the Trocadero at the time of the Dakar-Djibouti mission; ethnography at that time was inconceivable without objects. He had no preconceived intention at the time of demonstrating that African cultures had philosophies comparable to those of the classic great civilizations; this idea came to him only after his meeting with Ogotomm&li. On returning to the Dogon after the interruption of the war, his intention was to carry out a few verifications and more detailed investigations of the data collected earlier with a view to being able afterward to devote his attention to other fields. It was the encounter with OgotommCli that made him change his mind. Having been present in the field in 1946, I can formally attest that the anecdote so amusingly told in DE (about the boy coming to seek out Griaule on the part of an unknown "hunter") is absolutely authentic. I also wit-nessed (along with Germaine Dieterlen and Solange de Ganay) my father's returning from his interviews night after night with wonderful accounts of the discoveries of the day. As for his alleged training in astronomy, 1 can report that his training was in literature; he had no notion at all of astronomy, and it was the Dogon who first began telling him about the stars. If he later dis-played charts of the heavens, it was for his own use and not to instruct the Dogon. As for the satellite of Sirius, he was completely ignorant of its existence until the Dogon spoke to him of a "companion," at which point he consulted the astronomers of the Paris Observatory and found them as surprised as he was.

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