The Binu shrine :
Several patrilineages
make up a clan. Clan leadership belongs
to the Binu priest. His mission consists in maintaining harmony between
supernatural forces of the bush and clan members. They will call on
him for all kinds of problems of a mystical nature (unexplained diseases,
divination, etc ...). Whereas the responsibilities of the Ginna Banga
are transmitted through succession, those of the Binu priest are acquired
in a very different manner :
The Binu is a supernatural
and protective being that manifests itself to an individual in the form
of an animal. Whilst walking through the bush, this individual will
be given an object, such as a stone, as a sign of alliance (Duge). Ethnographic
literature has it that the discovery of the Duge by the person in question
is proof of his ability to communicate with the spirit world and that
consequently it is his duty to assume responsibility as Binu priest.
From there on, the new priest will wear the Duge in the form of a necklace.
But in reality, the Duge is not just a stone found in the bush by a
person in a trancelike state. It is rather the necklace itself which
on the death of the priest, is hidden by family members until the day
it is rediscovered by his successor. One says that the Binu "sleeps"
until the day the Duge is rediscovered. Only one out of the three existing
Binu's in Ogol-Da was active in early 2006.
Clan members have
a close relationship with a totemic animal or plant (ba-binu). In "Graine
de l'homme, enfant du mil-pages 33/34", J.Bouju gives the following
example : In the village of Sibi-Sibi the Karambe clan's totem is a
snake. One day an inhabitant of Sibi-Sibi was saved from drowning by
a water serpent. It was through the animal's intermediary that the Binu
manifested its alliance with the Karambe clan. Since that day, it is
strictly forbidden for the Karambe to hunt, kill and consume snakes.
In Sangha, the
Walu (antelope - hippotracus) is Ogol-Ley's totem and the panther is
Ogol-Da's totem. These animals are regarded as the protectors of the
clans concerned and will not be hunted or eaten, nor will clan members
dance with masks representing them. When a Dogon travels or sleeps in
the bush his totem will look after him.
However there is
a particularity to be noted between the two Ogols. Ogol-Ley respects
both the Walu and the panther. As a sign of respect for their neighbours,
Ogol-Ley considers the former as their second totem. As regards Ogol-Da,
it does not consider the Walu as their second totem. Thus Ogol-Ley dances
neither with Walu nor with panther masks. But for Ogol-Da only the panther
mask remains taboo.
Today the Binu
cult loses some of its influence. Other religions, science and the medical
world in particular give alternative answers to the protective function
of the Binu.
Binu shrines are
single-chambered constructions decorated with reliefs and geometric
designs. The white marks on the façades are millet gruel libations made
during agrarian rites. These rites are to ensure the coming of the rain,
the regeneration of nature and abundant harvests. Hereunder some examples
:
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