SUMMARY
The Dogon ethnic group are also known as Dogoso or Habbe in older literature. They inhabit the central plateau of the Mopti region in Mali all the way down to the north western parts of Burkina Faso.
The Dogon population numbers around 600 000 with approximately 300 000 living in the famous Bandiagara Escarpment, which is a distinctive area within the surrounding land that has been designated a UNESCO World Heritage Site. This semi-arid part of the Sahel, is located between the desert and Niger River to the north and tropical forests to the south. It experiences a semi tropical climate with wet and dry seasons occurring between June to mid-October and January to May respectively.
Characterized by rocky scree and cliffs, the Bandiagara landscape provided a formidable defense for the Dogon against attackers due to its elevation and difficult accessibility. According to oral traditions, the Dogon migrated to the area around 1490 after originally fleeing from Mossi cavalry, who invaded the area now known as Yatenga in northern Burkina Faso. However, other reports state that the Dogon moved into the area in the 15th or 16th century as a likely consequence of the disintegration of the Mali Empire. Until the 19th century, the lack of surface water in the central plateau region made the Dogon reliant on springs hidden in the moisture-rich sandstone. However, the commencement of French colonialism increased their security and enabled the Dogon to expand their dwellings further out to the valley floor using wells to sustain their agriculture.
It is reported that the Dogon were previously considered warlike with war leaders established for each district. Conflicts would occur between rival Dogon districts as well as between neighboring groups such as the Fulani. Blood alliances with other groups such as the Bozo used to also be formed.
Traditionally, the Dogon are agriculturalists with only a few specialized metal or leather craftsmen selected through the caste system. Their primary crops include millet and sorghum, which are cultivated for local consumption whilst onions, for example, are grown for export purposes as well. Although animals are not relied upon for everyday living, they are kept by the Dogon as symbols of wealth and to defend against kidnappings, Dogon elders work as lookouts whilst groups of men farm the fields. Every four to five days, goods such as food, tobacco and textiles are traded at markets located far from Dogon villages. These markets attract trade with other groups including the Fulani. Since the creation of a road to Sanga in 1960, many young Dogon males have moved to urban cities in Mali and the Ivory Coast for work and repatriated their earnings.
The dependency on agriculture and the environment is evident within the animist beliefs of the Dogon, which focuses on ancestor worship and is practiced through sacred traditions unique to the group. However, increased exposure to outsiders has led to a number of villages converting to Christianity, Islam or a blending of aspects of these with traditional Dogon animist practices. In this respect, the Fulani have reportedly been influential in the spread of Islam amongst the Dogon.
The Dogon follow a patriarchal system with individuals being stratified according to their descent and place within differing social groups as well as their age and generation for men. There is also a caste system for various trades including craftsmen, artists or sorcerers; members of these castes live separately from the rest of society. The Dogon language is classified under the Niger-Congo language family but sigi is a secret language only taught to and used by males, when performing functions as part of their religious society awa.
Villages are grouped in individual lineages with the average population for each village being 160 people but this can vary widely from 27 to 476 persons per village. Villages are organized around a main house where the oldest male of the generation is ginna bana, head of the lineage and village. He is responsible for the land and compound, ceremonial functions as well as dealing with judicial issues along with a council of elders. Five or six villages may be grouped around a water source as a district, with each district having a main spiritual leader, hogon. Above the village or district level, there is no traditional form of political integration for the Dogon.
