The Mosque:

     Although its spreading goes back to the 11th century, Islam was more or less limited to urban centers such as Djenne, Dia, Timbuktu and Gao. It was the faith of the elite in power and of the trading community. It is only after a series of holy wars in the 19th century that Islam definitely took root in rural zones and in Dogon country.

     Most villages have a mosque. Today's dynamism of traditional mud constructions manifests itself, among others, in a variety of mosques that show stylistic features that are characteristic of Dogon architecture. Mosques with façades composed of niches with checkerboard and triangular patterns became a familiar sight.

     The mosque of Kani Kombole is a good example. It is situated at the foot of the escarpment. There is ample space for building. The mosque is wide and its four sides are decorated with colonnades and niches. This is a clear reference to the façade of the Ginna namely, the traditional house of the extended family.

     The mosque of Nando is a case apart. Its foundation seems to go back to the 12th century. It is older than the wellknown mosques of Djenne and Timbuktu. In those days the Tellem were still the masters of the Bandiagara escarpment. Today many questions remain unanswered as to the circumstances of its founding. A local legend says that a giant built the mosque within a few days. Not far from Nando he left a footprint in the rocks (see photo hereunder). In those ancient times the only town close by and already converted to Islam was Dia (on the Diaka, arm of the Niger). Was the Nando region already a transit passage for early trans-Saharan trade routes linking West to Northern Africa ?

     Through the centuries, the regular plastering with mud explains why the mosque on the outside has a great resemblance with Dogon architecture. Inside the mosque, however, the walls are Islamic in design and are decorated with themes from the Koran : A pair of scales is weighing the souls of the deceased so as to determine who will go to heaven or hell.

     On the plateau, land suitable for cultivation will never be used for any other purpose. Villages are built on hills that dominate the area. Kargue and Danisare are no exceptions to the rule. Space available for construction is limited. Both mosques stand high and their contours are adjusted to the uneven topography of the site.

      Ningari is situated in the center of the plateau (Waduba) not far from Kani Gogouna, capital of the Saman. This group is ethnically related to the Djennenke of the Lowel-Gueou (see page 06). But unlike them, they adopted the local language and culture of their Dogon hosts. The arrival of the Saman in Dogon country dates back to the 15th century. Just like the Dogon, the first migrants reached the south of the Bandiagara escarpment near the village of Kani Bonzon, and from there on, moved towards the center of the plateau. Their settlement in the Waduba is the result of many migrations that span some 300 years and that were caused by incessant conflicts along the shores of the Niger river. Dogon and Saman concluded alliances and shared a same territory in a relative peace. Originally the Saman were no agriculturists like the Dogon. They were a warlike people making a living from plundering. This attitude served the Dogon to a certain extent as a rampart against the Fulani enemy located at Dè on the plateau to the east. In the 19th century, however, to extend their domination on the plateau, the Saman sided at first with the theocratic state of Sekou Amadou, and thereafter with El Haj Omar, the Futankobe conqueror. Both these states were leading a holy war in the region. The Dogon never forgave their Saman allies of their treachery. Among Dogon masks, one mask represents the "Samana". When this mask dances, it will make all kinds of funny gesticulations and the spectators will laugh at it. Conflicts still arise on occasion. In the nineties the Saman in Kani Gogouna intended to build a new mosque at the site of an old Ginna (traditional house of the extended family). As the Saman have no rights on land ownership, the Dogon opposed the project and got their way after a tense spell of time that could have deteriorated into violence. The mosque of Ningari is stylistically close to the mosques of the Niger river bank. Today, after living for so many centuries on the plateau, the Saman say they are Dogon but they will not forgo their Djennenke identity.

see :

• J.C. Moine : "Gens de Djenné" en pays Dogon - les Dianangué (Djennenké) des vallées du Diéou
• o G.Holder " Poussière Ò Poussière "

     The pinnacles of mosques are always exposed to rain. To limit water infiltration, they are topped by specially made earthenware.

     In Tanga, however, the mosque's pinnacles are surmounted with overturned three-legged bowls. Archaeologists do know well this type of ancient earthenware that is commonly found in excavations in the cliff area (Tellem caves) and along the shores of the Niger. It looks as if the inhabitants of Tanga, having at their disposal a number of ancient pots, used these instead of the usual earthenware specifically made for protecting pinnacles. Next to the mosque's entrance there are still more pinnacles with pots. Do they serve any religious purpose or is it just a matter of using up the remaining pots ?

     Hereunder still some other mosques showing a variety of stylistic features: