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West African mythology

January 01, 1970

West African mythology is the body of myths of the people of West Africa. It consists of tales of various deities, beings, legendary creatures, heroes and folktales from various ethnic groups. Some of these myths traveled across the Atlantic during the period of the Trans-Atlantic slave trade to become part of Caribbean, African-American and Brazilian mythology.[1]

Mami Wata, a prominent figure from West African mythology

Written myths from West Africa were not established until the 1800s.[2] Most myths were passed from one generation to another orally. These myths were told by storytellers and grandparents. It is also told by griots in Mali and Senegal, Niger and northern Nigeria.[2] Elements and figures of West African mythology might sometimes be regarded as part of West Africa Traditional religion.

By Country edit

Benin edit

Mythology from Benin mostly comes from Dahomey. Several gods exist in the Dahomean Religion, with each having its own mythology. Myths of the Fon and Ewe people feature Aziza, fairy like creatures who live in the forest. According to legend, they provide good magic for hunters, and are also known to have given practical and spiritual knowledge to people. Common descriptions of Aziza people state that they are hairy people, and are said to live in anthills and silk-cotton trees.[3]

Gambia edit

In the Gambia, most folklore proposes the existence of Ninki Nanka; descriptions of this creature vary, but most contend that the animal is reptilian and possibly dragon-like. The Ninki Nanka lives in the swamps. It attracted mainstream attention when in 2006, a group of "dragon hunters" from the Centre for Fortean Zoology (CFZ) went to Gambia to investigate the Ninki Nanka and take testimony from those who have claimed to have seen the mythical creature.[4]

Ghana edit

In the Ewe folklore of Togo and Ghana, the Adze is a vampiric being that takes the form of a firefly, though it will transform into human shape upon capture. When in human form, the adze has the power to possess humans. In firefly form, the adze would pass through closed doors at night and suck blood from people as they slept. The victim would later fall sick and die.[5]

A similar mythology from the Akan people of southern Ghana, as well as Côte d'Ivoire, Togo[6] and 18th century Jamaica features creatures called Asasabonsam. These are vampire like beings who live in the forest and feed on people that wander around their home. An Asasabonsam is said to have iron teeth, pink skin, long red hair and iron hooks for feet. It lives in trees, attacking from above while in its humanoid form. It possesses bat-like features, including wings.[7][8]

Obayifo is a vampire/witch-like mythological creature from the folklore of the Ashanti. In Ashanti folklore, obayifo are very common and may inhabit the bodies of any man or woman. They are described as having shifty eyes and being obsessed with food. When travelling at night, they are said to emit a phosphorescent light from their armpits and anus. The obayifo is similar to the Asiman of the Dahomey people, a creature that can shapeshift and fly, turning itself into a ball of light and hunting for prey in the night sky.[9]

Anansi, a trickster spider god from the Akan mythology, is also prevalent. He is often depicted in folktales interacting with the Supreme Being and other deities who frequently bestow him with temporary supernatural powers, such as the ability to bring rain or to have other duties performed for him. Some folkloric traditions portray Anansi as the son of the Earth Mother Asase Yaa. In others, Anansi is sometimes also considered an Abosom (lesser deity) in Akan spirituality, despite being commonly recognized as a trickster.[10][11]

Mali edit

Malian mythology comes from a variety of ethnicities; among the Dogon people, Nommos are usually described as amphibious, hermaphroditic, fish-like creatures. Folk art depictions of Nommos show creatures with humanoid upper torsos, legs/feet, and fish-like lower torsos and tails. Nommo are the first living creatures. According to Dogon Astrology, the Nommos were inhabitants of a world circling the star Sirius. The Nommos descended from the sky in a vessel accompanied by fire and thunder. After arriving, the Nommos created a reservoir of water and subsequently dove into the water. The Dogon legends state that the Nommos required a watery environment in which to live.[12][13]

Niger edit

In Niger mythology, Hira is a mythical monster which occurs in epic and folklore tales of the Songhai people, particularly the Bozo people;[14] its greatest opponent is Moussa Gname.

Zin are mythical water spirits that inhabit rivers and lakes in the mythology of the Songhai people, it is similar to the Zin Kibaru - a blind, river-dwelling spirit who commands fish.[15][16]

Nigeria edit

The mythology of Nigeria is diverse because of the various ethnic groups that share the country. Elements of Yoruba mythology overlaps with Yoruba religion and include the Orisha, a pantheon of gods who are also venerated in the Candomble, Santeria, and Haitian Vodou religions in the African diaspora.

Another category of supernatural entity in Yoruban mythology is the Abiku, children from the spirit world who die before reaching puberty. Abiku also refers to the spirits which historically are said to inhabit trees.[17][18]

Egbere are malevolent spirits that inhabit bushes and forests. They are seen at night. An Egbere is said to be short, own a small mat, and cry all the time. According to legend, anyone who takes the mat from it will become rich.[19][20]

In the mythology of the Igbo people from southeast Nigeria, Ogbanje are evil spirits that are disguised as children, spirits who cause misfortune and grief.[21] It was believed that within a certain amount of time from birth (usually before puberty), the ọgbanje would deliberately die and then be reborn into the next child of the family before then repeating the cycle, causing much grief. The evil spirits are said to have stones called Iyi-uwa, which they bury somewhere secret. The Iyi-uwa serves as a talisman for the ọgbanje to return to the human world and to find its targeted family; destroying the Iyi-uwa cuts the connection of the ogbanje and frees the family from the torment.[22][23]

In northern Nigeria, among the Kanuri people of the Borno Emirate in the Lake Chad region, beliefs of a form of werehyenas referred to as bultungin which translates into "I change myself into a hyena" exist.[24] It was once traditionally believed that one or two of the villages in the region was populated entirely by werehyenas,[25] such as Kabultiloa.[26]

Mami Wata are spirits or creatures that dwell in rivers and oceans. They are often described as mermaid-like figures, with a woman's upper body (often nude) and the hindquarters of a fish or serpent. In other tales, Mami Wata is fully human in appearance; though never human. The existence and spiritual importance of Mami Wata is deeply rooted in the ancient tradition and mythology of the coastal southern Nigeria. Mami Wata often carries expensive baubles such as combs, mirrors, and watches. Large snakes frequently accompany them, wrapping themselves around them and laying their heads between their breasts. Other times, a Mami Wata may try to pass as completely human, wandering through busy markets or patronising bars. She may also manifest in a number of other forms, including as a man.[27][28][29]

Hausa mythology stems from the indigenous Bori religion in Hausa land. Dodo is a mythical monster or bogey most times believed to Inhabit baobab and tamarind trees. He is described as a giant and has very long hair, and a tail. He is capable of swallowing full humans and animals.[30] Zankallala, is a tiny creature resembling a mouse, he carries a snake in his hand as a walking-stick, he wears a pair of scorpions as spurs, and a swarm of bees as a hat. He rides upon the jerboa, and flocks of birds attend him, to sing his praises, and to worry those with whom he fights. The zankallala is a folk hero who helps people attacked by Dodo.[30]

Tortoises (Yoruba: Ijapa, Igbo: Mbeku) are also part of Nigerian mythology, as they are considered to be tricksters and feature heavily in folklore of southern Nigeria while the hare (Hausa: Zomo) and Spider (Hausa: Gizzo) features heavily in northern Nigeria.[31][32][33]

Senegal edit

In the mythology of the Wolof people and Lebou people, Yumboes are supernatural beings who closely resemble European fairies. They are also called Bakhna Rakhna, which literally means good people. They are completely of a pearly-white colour. They are sometimes said to have silver hair. They stand about two feet tall.

The Yumboes live beneath the Paps hills and come out to dance in the moonlight. They feast on large tables, waited on by servants who are invisible except for their hands and feet. Yumboes eat corn, which they steal from the humans and fish. They invite both natives and foreigners to their feast.[34][35]

Folktales edit

  • The Scarecrow: This story is about a family of spiders who lived on a farm. Their names were Anaanu (the father), Kornorley (the mother) and Kwakute (the son). Anaanu brought his family together and let them know he was going to die soon. He wished to be put into a coffin that was not nailed down and placed in the middle of the yam farm with a bowl and spoon. Anaanu died within a few days, and his family did just what he had asked. When his family would come visit every day, they noticed their yams were disappearing. Anaanu would get out of his coffin and eat the yams, then lay back down. Anaanu's son, Kwakute, got tired of a "thief" stealing yams, so he set up a scarecrow that was made of sticky glue and left. Anaanu didn't know his son put it up, so he shouted at the scarecrow and began hitting it. Anaanu became stuck and was thereby caught by his family the next morning. Anaanu was ashamed and ran to hide in the roof tops, and that is why a spider can always be found around the roof.[36]
  • The Wise Fool: This story is based on a man born into a family of many but who was treated differently. He was made fun of by the people of his village daily. One day, his mother found a baby with long hair. She had waited a few days to see if anyone would claim the baby but nobody did, so she cut off the baby's hair. A group of fairies came to claim the baby, but wanted its hair put back. Everyone knew that wasn't possible and tried to offer them gifts, but they declared that the woman shall die for her punishment. The man, known as the fool, stepped up and said the fairies can take his mother after they have cleared all the footprints they made crossing his land. Agreeing, they tried to do so but for every footprint they cleared, they made more behind them. Soon, the fairies gave up and left. This has made it so that nobody is ever cast out, and that everyone is treated equally as everyone else.[36]
  • How Tortoise Won by Losing: This story is about a tortoise and his wife going without food. They went to his wife's father and asked him for some food. The father said yes, and Tortoise took the food home. Tortoise and his wife ate the food within a few days. Tortoise didn't want to ask for more food, so he decided to wait until nightfall and go take it. The basket he tried to use became too heavy to carry, but he continued to try to pick it up. He was caught in the morning by his wife's father, and was tied to a tree where everyone could see him. People stopped and asked why he was still there days later. The father was seen to be more evil than the tortoise being a thief. The blame became the father's, and this is how people can make themselves not liked by taking their justice too far.[36]
  • The Elephant, the Tortoise and the Hare: A story based on a race and who was faster. The elephant, tortoise and hare began a race and both the elephant and the hare were faster than the tortoise. Tortoise had a plan, where he would line up his family and friends at different intervals of the race and they would be the one accounted for. In the end, the tortoise won but it was another family member who crossed the finish line. Nobody knew that it wasn't tortoise from the beginning of the race that crossed the finish line.[36]
  • The Snakebite Medicine: This is a story about a hunter, who was very poor. He went hunting one day and stumbled upon a hole with animals and a man inside who had gotten stuck. They all begged the hunter to release them and he did. They were all so grateful, they brought him gifts, which turned out to be stolen from the village chief. One gift was not and that was from a snake, who said it was medicine against all snake bites. The chief was told by the hunter's friend that the hunter had all of his stolen items. The chief told people to go get the hunter and that he must die. On the way to kill the hunter, the chief's daughter was bitten by a snake. The only person who could save her was the hunter. The hunter gave the chief's daughter the medicine and was released. The friend of the hunter was sentenced to take the hunter's place and was killed.[36]
  • A Mother's Love: A story about two wives married to one man. One wife could have children, and the other could not. The one who could have children had one daughter. The wife who could not have children became mean. The mother had to go to a market, which was a few days walk away and she left her daughter with the other wife. She also left food for her to feed to her daughter. The mother left and the other wife began being mean to the daughter. She made the daughter do many chores and run errands, with little to no food and water. The daughter began to cry and sing a song into the ground that would eventually get back to her mother. By the time her mother returned, her daughter had sunk into the ground with only her head showing. The mother cried out to the gods and they felt sorry for her, so they broke open the ground and her daughter was released.[36]

See also edit

References edit

  1. ^ Lynch, Patricia Ann (January 2004). Patricia Ann Lynch - Google Books. ISBN 9781438119885.
  2. ^ a b "African Mythology | Encyclopedia.com". www.encyclopedia.com. Retrieved 2021-11-09.
  3. ^ Fon and Ewe Religion Summary.
  4. ^ "Hunt for Gambia's mythical dragon". 2006-07-14. Retrieved 2021-11-16.
  5. ^ Bunson, Matthew (1993). The Vampire Encyclopedia. London: Thames & Hudson Ltd. p. 2. ISBN 0-500-27748-6.
  6. ^ Bunson, Matthew (1993). The Vampire Encyclopedia. London: Thames & Hudson. p. 11. ISBN 0-500-27748-6.
  7. ^ Long, Edward (1774). The History of Jamaica: Or, General Survey of the Antient and Modern State of the Island: with Reflections on Its Situation Settlements, Inhabitants, Climate, Products, Commerce, Laws, and Government ... T. Lowndes.
  8. ^ Konstantinos (1996). Vampires: The Occult Truth. Llewellyn Worldwide. ISBN 978-1-56718-380-1.
  9. ^ "Africa, Vampires in". TheFreeDictionary.com. Retrieved 2021-11-16.
  10. ^ Debrah, Ameyaw (2016-01-13). "FEATURE: Ananse - Ghana's Amazing Spider-Man". Yen.com.gh - Ghana news. Retrieved 2021-11-16.
  11. ^ The Greenwood encyclopedia of folktales and fairy tales. Internet Archive. Westport, Conn. : Greenwood Press. 2008. ISBN 978-0-313-04947-7.{{cite book}}: CS1 maint: others (link)
  12. ^ "Sacred Sites of the Dogon, Mali". Sacred Sites: World Pilgrimage Guide. Retrieved 2021-11-16.
  13. ^ . 2011-10-03. Archived from the original on 2011-10-03. Retrieved 2021-11-16.
  14. ^ "Journal of Folklore Research", Wikipedia, 2021-10-05, retrieved 2021-11-16
  15. ^ Coulter, Charles Russell; Turner, Patricia (2013-07-04). Encyclopedia of Ancient Deities. Routledge. ISBN 978-1-135-96390-3.
  16. ^ Stoller, Paul (2010-02-16). Fusion of the Worlds: An Ethnography of Possession among the Songhay of Niger. University of Chicago Press. ISBN 978-0-226-77549-4.
  17. ^ . 2016-10-25. Archived from the original on 2016-10-25. Retrieved 2021-11-16.
  18. ^ "From Past to Present and Future: The Regenerative Spirit of the Abiku". www.gale.com. Retrieved 2021-11-16.
  19. ^ Crowther, Sammuel Adjai; Vidal, Owen Emeric (1852). A vocabulary of the Yoruba language. University of California Libraries. London : Seeleys.
  20. ^ "All You Need To Know About Bushbaby 'Egbere' | If You Manage To Collect It's [sic] Mat, You Will Be Rich For Life (Photos)". m.scooper.news. Retrieved 2021-11-16.
  21. ^ Iwalaiye, Temi (2021-06-19). "African gods: Nne Miri and Onabuluwa the progenitors of the Ogbanje spirit". Pulse Nigeria. Retrieved 2021-11-16.
  22. ^ Ilechukwu, Sunday T. C. (2007-05-05). "Ogbanje/abikuand cultural conceptualizations of psychopathology in Nigeria". Mental Health, Religion & Culture. 10 (3): 239–255. doi:10.1080/13694670600621795. ISSN 1367-4676. S2CID 144687043. Retrieved 2021-11-06.
  23. ^ Beneduce, Roberto; Taliani, Simona (2006). "Embodied Powers, Deconstructed Bodies. Spirit Possession, Sickness, and the Search for Wealth of Nigerian Immigrant Women". Anthropos. 101 (2): 429–449. doi:10.5771/0257-9774-2006-2-429. ISSN 0257-9774. JSTOR 40466707.
  24. ^ Tylor, Edward Burnett (1920). Primitive culture. John Murray. p. 301.
  25. ^ Woodward, Ian (1979). The Werewolf Delusion. p. 256. ISBN 0-448-23170-0.
  26. ^ Massey, Gerald (2007). The Natural Genesis – Vol.1. Cosimo, Inc. p. 73. ISBN 978-1-60206-084-5.
  27. ^ "Mami Wata of Nigeria". Retrieved 2021-11-03.
  28. ^ Magazine, Smithsonian; Caputo, Joseph. "The Many Faces of Mami Wata". Smithsonian Magazine. Retrieved 2021-11-16.
  29. ^ "Mami Wata: Arts for Water Spirits in Africa and Its Diasporas | Fowler Museum at UCLA". Retrieved 2021-11-16.
  30. ^ a b "CUSTOMS AND SUPERSTITIONS", Hausa Superstitions and Customs, Routledge, pp. 109–153, 2014-01-02, retrieved 2024-03-26
  31. ^ "Zomo, a Nigerian trickster". Retrieved 2021-11-16.
  32. ^ "Exploring Nigerian Folktales, Food Myths & Taboos-The Scoop". Eat.Drink.Lagos. Retrieved 2021-11-16.
  33. ^ Lawuyi, O. B. (1990). "Is Tortoise a Trickster?". African Languages and Cultures. 3 (1): 71–86. doi:10.1080/09544169008717711. ISSN 0954-416X. JSTOR 1771743.
  34. ^ Gray, Louis H. (Louis Herbert); Moore, George Foot; MacCulloch, J. A. (John Arnott) (1916). The Mythology of all races ... Duke University Libraries. Boston, Marshall Jones Company.
  35. ^ Allardice, Pamela (1991). Myths, Gods & Fantasy. ABC-CLIO. p. 227. ISBN 978-0874366600.
  36. ^ a b c d e f McCall, Dan; Berry, Jack (1992). "West African Folk Tales". The International Journal of African Historical Studies. 25 (2): 407. doi:10.2307/219397. ISSN 0361-7882. JSTOR 219397.

Further reading edit

  • ("LibGuides: African Studies and African Country Resources @ Pitt: West African Countries", 2021)
  • Berry, J., & Spears, R. (2013). West African folktales. Evanston, Ill: Northwestern Univ. Press.
  • Lynch, P.A., Roberts, J., 2010 (2004), African Mythology: A-Z, Second Edition, Chelsea House Publishers

January 01, 1970
west, african, mythology, body, myths, people, west, africa, consists, tales, various, deities, beings, legendary, creatures, heroes, folktales, from, various, ethnic, groups, some, these, myths, traveled, across, atlantic, during, period, trans, atlantic, sla. West African mythology is the body of myths of the people of West Africa It consists of tales of various deities beings legendary creatures heroes and folktales from various ethnic groups Some of these myths traveled across the Atlantic during the period of the Trans Atlantic slave trade to become part of Caribbean African American and Brazilian mythology 1 Mami Wata a prominent figure from West African mythology Written myths from West Africa were not established until the 1800s 2 Most myths were passed from one generation to another orally These myths were told by storytellers and grandparents It is also told by griots in Mali and Senegal Niger and northern Nigeria 2 Elements and figures of West African mythology might sometimes be regarded as part of West Africa Traditional religion Contents 1 By Country 1 1 Benin 1 2 Gambia 1 3 Ghana 1 4 Mali 1 5 Niger 1 6 Nigeria 1 7 Senegal 2 Folktales 3 See also 4 References 5 Further readingBy Country editBenin edit Mythology from Benin mostly comes from Dahomey Several gods exist in the Dahomean Religion with each having its own mythology Myths of the Fon and Ewe people feature Aziza fairy like creatures who live in the forest According to legend they provide good magic for hunters and are also known to have given practical and spiritual knowledge to people Common descriptions of Aziza people state that they are hairy people and are said to live in anthills and silk cotton trees 3 Gambia edit In the Gambia most folklore proposes the existence of Ninki Nanka descriptions of this creature vary but most contend that the animal is reptilian and possibly dragon like The Ninki Nanka lives in the swamps It attracted mainstream attention when in 2006 a group of dragon hunters from the Centre for Fortean Zoology CFZ went to Gambia to investigate the Ninki Nanka and take testimony from those who have claimed to have seen the mythical creature 4 Ghana edit In the Ewe folklore of Togo and Ghana the Adze is a vampiric being that takes the form of a firefly though it will transform into human shape upon capture When in human form the adze has the power to possess humans In firefly form the adze would pass through closed doors at night and suck blood from people as they slept The victim would later fall sick and die 5 A similar mythology from the Akan people of southern Ghana as well as Cote d Ivoire Togo 6 and 18th century Jamaica features creatures called Asasabonsam These are vampire like beings who live in the forest and feed on people that wander around their home An Asasabonsam is said to have iron teeth pink skin long red hair and iron hooks for feet It lives in trees attacking from above while in its humanoid form It possesses bat like features including wings 7 8 Obayifo is a vampire witch like mythological creature from the folklore of the Ashanti In Ashanti folklore obayifo are very common and may inhabit the bodies of any man or woman They are described as having shifty eyes and being obsessed with food When travelling at night they are said to emit a phosphorescent light from their armpits and anus The obayifo is similar to the Asiman of the Dahomey people a creature that can shapeshift and fly turning itself into a ball of light and hunting for prey in the night sky 9 Anansi a trickster spider god from the Akan mythology is also prevalent He is often depicted in folktales interacting with the Supreme Being and other deities who frequently bestow him with temporary supernatural powers such as the ability to bring rain or to have other duties performed for him Some folkloric traditions portray Anansi as the son of the Earth Mother Asase Yaa In others Anansi is sometimes also considered an Abosom lesser deity in Akan spirituality despite being commonly recognized as a trickster 10 11 Mali edit Malian mythology comes from a variety of ethnicities among the Dogon people Nommos are usually described as amphibious hermaphroditic fish like creatures Folk art depictions of Nommos show creatures with humanoid upper torsos legs feet and fish like lower torsos and tails Nommo are the first living creatures According to Dogon Astrology the Nommos were inhabitants of a world circling the star Sirius The Nommos descended from the sky in a vessel accompanied by fire and thunder After arriving the Nommos created a reservoir of water and subsequently dove into the water The Dogon legends state that the Nommos required a watery environment in which to live 12 13 Niger edit In Niger mythology Hira is a mythical monster which occurs in epic and folklore tales of the Songhai people particularly the Bozo people 14 its greatest opponent is Moussa Gname Zin are mythical water spirits that inhabit rivers and lakes in the mythology of the Songhai people it is similar to the Zin Kibaru a blind river dwelling spirit who commands fish 15 16 Nigeria edit The mythology of Nigeria is diverse because of the various ethnic groups that share the country Elements of Yoruba mythology overlaps with Yoruba religion and include the Orisha a pantheon of gods who are also venerated in the Candomble Santeria and Haitian Vodou religions in the African diaspora Another category of supernatural entity in Yoruban mythology is the Abiku children from the spirit world who die before reaching puberty Abiku also refers to the spirits which historically are said to inhabit trees 17 18 Egbere are malevolent spirits that inhabit bushes and forests They are seen at night An Egbere is said to be short own a small mat and cry all the time According to legend anyone who takes the mat from it will become rich 19 20 In the mythology of the Igbo people from southeast Nigeria Ogbanje are evil spirits that are disguised as children spirits who cause misfortune and grief 21 It was believed that within a certain amount of time from birth usually before puberty the ọgbanje would deliberately die and then be reborn into the next child of the family before then repeating the cycle causing much grief The evil spirits are said to have stones called Iyi uwa which they bury somewhere secret The Iyi uwa serves as a talisman for the ọgbanje to return to the human world and to find its targeted family destroying the Iyi uwa cuts the connection of the ogbanje and frees the family from the torment 22 23 In northern Nigeria among the Kanuri people of the Borno Emirate in the Lake Chad region beliefs of a form of werehyenas referred to as bultungin which translates into I change myself into a hyena exist 24 It was once traditionally believed that one or two of the villages in the region was populated entirely by werehyenas 25 such as Kabultiloa 26 Mami Wata are spirits or creatures that dwell in rivers and oceans They are often described as mermaid like figures with a woman s upper body often nude and the hindquarters of a fish or serpent In other tales Mami Wata is fully human in appearance though never human The existence and spiritual importance of Mami Wata is deeply rooted in the ancient tradition and mythology of the coastal southern Nigeria Mami Wata often carries expensive baubles such as combs mirrors and watches Large snakes frequently accompany them wrapping themselves around them and laying their heads between their breasts Other times a Mami Wata may try to pass as completely human wandering through busy markets or patronising bars She may also manifest in a number of other forms including as a man 27 28 29 Hausa mythology stems from the indigenous Bori religion in Hausa land Dodo is a mythical monster or bogey most times believed to Inhabit baobab and tamarind trees He is described as a giant and has very long hair and a tail He is capable of swallowing full humans and animals 30 Zankallala is a tiny creature resembling a mouse he carries a snake in his hand as a walking stick he wears a pair of scorpions as spurs and a swarm of bees as a hat He rides upon the jerboa and flocks of birds attend him to sing his praises and to worry those with whom he fights The zankallala is a folk hero who helps people attacked by Dodo 30 Tortoises Yoruba Ijapa Igbo Mbeku are also part of Nigerian mythology as they are considered to be tricksters and feature heavily in folklore of southern Nigeria while the hare Hausa Zomo and Spider Hausa Gizzo features heavily in northern Nigeria 31 32 33 Senegal edit In the mythology of the Wolof people and Lebou people Yumboes are supernatural beings who closely resemble European fairies They are also called Bakhna Rakhna which literally means good people They are completely of a pearly white colour They are sometimes said to have silver hair They stand about two feet tall The Yumboes live beneath the Paps hills and come out to dance in the moonlight They feast on large tables waited on by servants who are invisible except for their hands and feet Yumboes eat corn which they steal from the humans and fish They invite both natives and foreigners to their feast 34 35 Folktales editThe Scarecrow This story is about a family of spiders who lived on a farm Their names were Anaanu the father Kornorley the mother and Kwakute the son Anaanu brought his family together and let them know he was going to die soon He wished to be put into a coffin that was not nailed down and placed in the middle of the yam farm with a bowl and spoon Anaanu died within a few days and his family did just what he had asked When his family would come visit every day they noticed their yams were disappearing Anaanu would get out of his coffin and eat the yams then lay back down Anaanu s son Kwakute got tired of a thief stealing yams so he set up a scarecrow that was made of sticky glue and left Anaanu didn t know his son put it up so he shouted at the scarecrow and began hitting it Anaanu became stuck and was thereby caught by his family the next morning Anaanu was ashamed and ran to hide in the roof tops and that is why a spider can always be found around the roof 36 The Wise Fool This story is based on a man born into a family of many but who was treated differently He was made fun of by the people of his village daily One day his mother found a baby with long hair She had waited a few days to see if anyone would claim the baby but nobody did so she cut off the baby s hair A group of fairies came to claim the baby but wanted its hair put back Everyone knew that wasn t possible and tried to offer them gifts but they declared that the woman shall die for her punishment The man known as the fool stepped up and said the fairies can take his mother after they have cleared all the footprints they made crossing his land Agreeing they tried to do so but for every footprint they cleared they made more behind them Soon the fairies gave up and left This has made it so that nobody is ever cast out and that everyone is treated equally as everyone else 36 How Tortoise Won by Losing This story is about a tortoise and his wife going without food They went to his wife s father and asked him for some food The father said yes and Tortoise took the food home Tortoise and his wife ate the food within a few days Tortoise didn t want to ask for more food so he decided to wait until nightfall and go take it The basket he tried to use became too heavy to carry but he continued to try to pick it up He was caught in the morning by his wife s father and was tied to a tree where everyone could see him People stopped and asked why he was still there days later The father was seen to be more evil than the tortoise being a thief The blame became the father s and this is how people can make themselves not liked by taking their justice too far 36 The Elephant the Tortoise and the Hare A story based on a race and who was faster The elephant tortoise and hare began a race and both the elephant and the hare were faster than the tortoise Tortoise had a plan where he would line up his family and friends at different intervals of the race and they would be the one accounted for In the end the tortoise won but it was another family member who crossed the finish line Nobody knew that it wasn t tortoise from the beginning of the race that crossed the finish line 36 The Snakebite Medicine This is a story about a hunter who was very poor He went hunting one day and stumbled upon a hole with animals and a man inside who had gotten stuck They all begged the hunter to release them and he did They were all so grateful they brought him gifts which turned out to be stolen from the village chief One gift was not and that was from a snake who said it was medicine against all snake bites The chief was told by the hunter s friend that the hunter had all of his stolen items The chief told people to go get the hunter and that he must die On the way to kill the hunter the chief s daughter was bitten by a snake The only person who could save her was the hunter The hunter gave the chief s daughter the medicine and was released The friend of the hunter was sentenced to take the hunter s place and was killed 36 A Mother s Love A story about two wives married to one man One wife could have children and the other could not The one who could have children had one daughter The wife who could not have children became mean The mother had to go to a market which was a few days walk away and she left her daughter with the other wife She also left food for her to feed to her daughter The mother left and the other wife began being mean to the daughter She made the daughter do many chores and run errands with little to no food and water The daughter began to cry and sing a song into the ground that would eventually get back to her mother By the time her mother returned her daughter had sunk into the ground with only her head showing The mother cried out to the gods and they felt sorry for her so they broke open the ground and her daughter was released 36 See also editAlusi Juju List of Yoruba deities Loa Nkisi Odinani Orisha Winti Yoruba religion nbsp Traditional African religion portalReferences edit Lynch Patricia Ann January 2004 Patricia Ann Lynch Google Books ISBN 9781438119885 a b African Mythology Encyclopedia com www encyclopedia com Retrieved 2021 11 09 Fon and Ewe Religion Summary Hunt for Gambia s mythical dragon 2006 07 14 Retrieved 2021 11 16 Bunson Matthew 1993 The Vampire Encyclopedia London Thames amp Hudson Ltd p 2 ISBN 0 500 27748 6 Bunson Matthew 1993 The Vampire Encyclopedia London Thames amp Hudson p 11 ISBN 0 500 27748 6 Long Edward 1774 The History of Jamaica Or General Survey of the Antient and Modern State of the Island with Reflections on Its Situation Settlements Inhabitants Climate Products Commerce Laws and Government T Lowndes Konstantinos 1996 Vampires The Occult Truth Llewellyn Worldwide ISBN 978 1 56718 380 1 Africa Vampires in TheFreeDictionary com Retrieved 2021 11 16 Debrah Ameyaw 2016 01 13 FEATURE Ananse Ghana s Amazing Spider Man Yen com gh Ghana news Retrieved 2021 11 16 The Greenwood encyclopedia of folktales and fairy tales Internet Archive Westport Conn Greenwood Press 2008 ISBN 978 0 313 04947 7 a href Template Cite book html title Template Cite book cite book a CS1 maint others link Sacred Sites of the Dogon Mali Sacred Sites World Pilgrimage Guide Retrieved 2021 11 16 Cosmology and Living Among the Dogon 2011 10 03 Archived from the original on 2011 10 03 Retrieved 2021 11 16 Journal of Folklore Research Wikipedia 2021 10 05 retrieved 2021 11 16 Coulter Charles Russell Turner Patricia 2013 07 04 Encyclopedia of Ancient Deities Routledge ISBN 978 1 135 96390 3 Stoller Paul 2010 02 16 Fusion of the Worlds An Ethnography of Possession among the Songhay of Niger University of Chicago Press ISBN 978 0 226 77549 4 Abiku mythical creature 2016 10 25 Archived from the original on 2016 10 25 Retrieved 2021 11 16 From Past to Present and Future The Regenerative Spirit of the Abiku www gale com Retrieved 2021 11 16 Crowther Sammuel Adjai Vidal Owen Emeric 1852 A vocabulary of the Yoruba language University of California Libraries London Seeleys All You Need To Know About Bushbaby Egbere If You Manage To Collect It s sic Mat You Will Be Rich For Life Photos m scooper news Retrieved 2021 11 16 Iwalaiye Temi 2021 06 19 African gods Nne Miri and Onabuluwa the progenitors of the Ogbanje spirit Pulse Nigeria Retrieved 2021 11 16 Ilechukwu Sunday T C 2007 05 05 Ogbanje abikuand cultural conceptualizations of psychopathology in Nigeria Mental Health Religion amp Culture 10 3 239 255 doi 10 1080 13694670600621795 ISSN 1367 4676 S2CID 144687043 Retrieved 2021 11 06 Beneduce Roberto Taliani Simona 2006 Embodied Powers Deconstructed Bodies Spirit Possession Sickness and the Search for Wealth of Nigerian Immigrant Women Anthropos 101 2 429 449 doi 10 5771 0257 9774 2006 2 429 ISSN 0257 9774 JSTOR 40466707 Tylor Edward Burnett 1920 Primitive culture John Murray p 301 Woodward Ian 1979 The Werewolf Delusion p 256 ISBN 0 448 23170 0 Massey Gerald 2007 The Natural Genesis Vol 1 Cosimo Inc p 73 ISBN 978 1 60206 084 5 Mami Wata of Nigeria Retrieved 2021 11 03 Magazine Smithsonian Caputo Joseph The Many Faces of Mami Wata Smithsonian Magazine Retrieved 2021 11 16 Mami Wata Arts for Water Spirits in Africa and Its Diasporas Fowler Museum at UCLA Retrieved 2021 11 16 a b CUSTOMS AND SUPERSTITIONS Hausa Superstitions and Customs Routledge pp 109 153 2014 01 02 retrieved 2024 03 26 Zomo a Nigerian trickster Retrieved 2021 11 16 Exploring Nigerian Folktales Food Myths amp Taboos The Scoop Eat Drink Lagos Retrieved 2021 11 16 Lawuyi O B 1990 Is Tortoise a Trickster African Languages and Cultures 3 1 71 86 doi 10 1080 09544169008717711 ISSN 0954 416X JSTOR 1771743 Gray Louis H Louis Herbert Moore George Foot MacCulloch J A John Arnott 1916 The Mythology of all races Duke University Libraries Boston Marshall Jones Company Allardice Pamela 1991 Myths Gods amp Fantasy ABC CLIO p 227 ISBN 978 0874366600 a b c d e f McCall Dan Berry Jack 1992 West African Folk Tales The International Journal of African Historical Studies 25 2 407 doi 10 2307 219397 ISSN 0361 7882 JSTOR 219397 Further reading edit LibGuides African Studies and African Country Resources Pitt West African Countries 2021 Berry J amp Spears R 2013 West African folktales Evanston Ill Northwestern Univ Press Lynch P A Roberts J 2010 2004 African Mythology A Z Second Edition Chelsea House Publishers Retrieved from https en wikipedia org w index php title West African mythology amp oldid 1220762198, wikipedia, wiki, book, books, library,

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