Sierra Leone:Sierra Leone:Debunking Myths, Celebrating Culture and CivilizationDebunking Myths, Celebrating Culture and Civilization

Farrell McKennaFarrell McKennaRevina MooreRevina MooreLovely PierreLovely Pierre

Sheveena RoweSheveena RoweJoanna SmithJoanna Smith

Nerissa WilliamsNerissa Williams

RealReal Students, Students, RealReal Answers Answers

http://www.youtube.com/watch?v=k6XhaeX93RM

False.False.

““Sierra Leone is in East Africa.”Sierra Leone is in East Africa.”

• Sierra Leone is located in West Africa and is about half the size of Illinois. • The geography is characterized by mangroves, trees/swamps that grow in saline coastal habitats and swamps lie along the coast, with wooded hills and a plateau interior. The Eastern region of Sierra Leone is mountainous.

False.False.

““Sierra Leone is an American Sierra Leone is an American colony.”colony.”

•The Bulom people were the earliest inhabitants, followed by the Mende and Temne.•The Portuguese were the first to colonize the area, and gave it the name, which means “lion mountains” • Sierra Leone became a British colony in 1896. It achieved independence in 1861 and was named a British protectorate afterwards.•There was a coup to overthrow the civilian government in 1967, but the government became a civilian government a year later. • Sierra Leone declared itself a constitutional republic on April 19th, 1971. •Through this arrangement, the people choose the leader, ensure accountability between the electorate and the government, and have an opportunity to impact governmental decisions.

DISTRIBUTION OF ETHNIC GROUPSIN SIERRA LEONE

True, True, butbut there’s more! there’s more!““Diamonds are the main staple of Sierra Leonean economy.”Diamonds are the main staple of Sierra Leonean economy.”

•Sierra Leone depends largely on its rich minerals, diamonds in particular as its economic base. •Mining slowed in the 70’s and 80’s, due to corrupt government officials and decline in mining sector. •During the civil war, there was very little mining due to increased corruption and severely damaged governmental infrastructure, which induced power and electricity shortages that impeded successful mining practices.•Two-thirds of the Sierra Leonean population practices subsistence agriculture, which now accounts for 49% of the national income. •There is an optimistic outlook for Sierra Leone’s ability to become the leading agricultural producer in the region.• (Watch until 1:12 mark http://www.youtube.com/watch?v=Uk3NmUQTuIM)

Sierra Leonean ArtSierra Leonean ArtLike most other countries, art is

used as a means of expressionMost common form of this

expression is dance: http://www.youtube.com/watch?v=H2AU1BRr34E ◦Each of the different communities have

their own styles of dance including different costumes

◦Secret societies have ceremonial dances

◦ Instruments, musical background (drums)

The carving of a variety of wooden masks are extremely common◦These masks usually contain

distinct facial expressions that signify dignity and beauty

The Mende people in particular are known for smooth black masks that resemble helmets ◦Reps the Sande society which is

responsible for initiating girls into womanhood

◦The corresponding male society, Poro, sometimes make their masks out of leather, fabric and white raffia

Other forms of artistic expression include hand woven cloth, short stories, paintings

Hand woven cloth serves multiple purposes

such as being worn for garments, being laid as a bedspread, and being traded

Customary colors, brown, blue, white

Food as an expression of cultureFood as an expression of culture

• Banana Pancakes are a traditional Sierra Leonean pancake dessert • 3 Ripe Bananas, mashed• 1 Cup Rice Flour• 2 Tablespoons Sugar• 1 Teaspoon Baking Powder• 1/2 Teaspoon Nutmeg• 1/2 Teaspoon Salt• 1 Teaspoon Peanut Oil• 1 Medium Egg, beaten• Water

Ginger Beer is a traditional West African Beverage◦ 4 large ginger roots◦ juice of 2 limes◦ 180g sugar◦ 1 cinnamon stick◦ 1.2 l water

ReligionReligionMende Religion 

Mende religion is a blending of ancestral worship with the work of the secret societies;

Halemo: those initiated into the secret societies – “of the hale”◦ Non-initiates called Kpowa; literally translated means fool, insane,

deranged Initiation

◦ lasts 7 years starting from right around puberty◦ Initiates called mbogdoni

Male and Female have separate initiations, but with similar rituals; ◦ both have secret language and passwords only understood by those in

the brother or sisterhood◦ Learn responsibilities of adulthood and leadership, accept responsibility

of new status girls learn dancing the masks: central to spirituality

Societies◦ Poro – Male society of initiation, and political advancement◦ Sande – Female society of initiation, childbirth, and preservation of

female virtue Influences all aspects of female life; women does not have identity or

personality before Sande initiation These women exemplify Mende ideals; promote love, justice, and harmony

through positive social relationships◦ Remove possible harms to women

Guardian spirit = Sande

There are two worlds:◦ Spirit world – dreams, faith, aspirations, imagination [also where the

spirits live◦ Physical world – flesh, material things

[In the spirit world there are ancestral spirits and non-ancestral spirits, as well as a supreme being:] Ngewo

Responsible for the creation of the spirits, the universe, and all it contains

Known in ancient times as Leve, [meaning ‘the high up one’ because he has withdrawn from the world and retired to heaven.]

Works through the spirits [he has little direct involvement in human affairs, but works through the spirits]

Ancestral Spirits [there are two types]◦ Keneli – “living dead”

Ttindyamei funeral rituals [Keneli treated with much care by living; assisted in transition to death where they must cross a river; chicken must be sacrificed at the gravesite; if not performed, or carried out correctly, the deceased would end up a wandering spirit, seeking revenge on the living.  Might visit living in dreams for protection or out of displeasure; family misfortunes – ancestors have been offended, living must reverse wrong done to restore harmony]

◦ Ndebla – “remote” ancestors Non-Ancestral Spirits

◦ Spirits of the natural world: Dyinginga Ndogbusui: well known nature spirit [dwells on the mountaintop in

the day and in the forest at night] Sande: Spirit of the Sande society [emerges from the water] Sowei: The judge of women [appears wearing white – the color of

Sande – signifying justice and clear thinking] Ndoli Joweli: Spirit of dance [expert in dance, spirit of celebration]

Spirits & Masks [spirits manifested with masks in women’s ceremonial dances]

http://www.youtube.com/watch?v=MFxOLFy0iv4

Masks portray dual existence [of physical and spiritual worlds by representing spirits of secret societies – costumed dances have great spiritual significance]

Bondu masking tradition [At the end of Sande initiation each girl receives a special helmet mask known as the bondu; appear at occasions such as]◦ Initiation rituals, funerals, chiefing

ceremonies◦ Only masking tradition in Africa that is

exclusive to women [practiced in Sierra Leone and Western Liberia by various ethnic groups]

Rites of Passage: Sande SocietyRites of Passage: Sande Society The rites of passage among Sande society are exceptionally

notable for women. The initiation process begins when young women reach puberty.

Girls are taught in community functions, including a hard work ethic, and the importance of living a responsible adulthood.

Through its initiation process, the Sande seek to instill values of love, justice, harmony, and responsibility. Young women are taught by elders in the ways of the community.

Dance and masked performances are an essential part of the initiation and rite of passage process.

This event is known as yaya gbegbi. At this time the ndoli jowei comes into town with a group of Sande women while the initiates stay in the bush recovering from their operations.

The women come into town to tell men they have initiated people into Sande.

They go through the town waving leaves and gathering food and other supplies that they need. Ndoli jowei does not dance on this occasion because it is not yet time for celebration.

She is there only as a reminder of the powerful medicine which has been summoned by the Sande session.

The next time ndoli jowei appears is at a minor feast called Kpete gbula yombo le or Sowo mba yili gbi. At this occasion, an announcement is made to inform people of the date for the gani celebration; which is the last event of the Sande initiation that ndoli jowei appears at.

At this time, the new initiates are brought into town for the first time since the initiation process began; accompanied by ndoli jowei.

This is a happy occasion where dances are performed by both the maskers and the initiates.

Rites of Passage: Poro SocietyRites of Passage: Poro Society Poro Society

◦ All males are subject to this rite of passage that serves the functions of creating community solidarity and preparing the boys to assume leadership in the community, so that they might attain wisdom, accept responsibility, and gain power.

◦ The initiation period lasts for seven years, during which the young men converse with each other using secret passcodes and language known only to the Poro.

◦ They are trained by elders to perform important community functions.

Once the boys are initiated into this society they are considered men

◦ The people conducting the rite of passage force the boys into the ground and cut their backs with a razor while they force their heads into a hole

◦ The resulting scar symbolizes the teeth marks of the Poro spirit that consumes the boy

◦ Having died a symbolic death, the boys then emerge from the bush with a new social status

Weddings across Sierra Leonean societiesWeddings across Sierra Leonean societies

Humoi Traditionally, marriages are arranged by the

parents with the permission of the Humoi society

Humoi society guard kinship rules and enforce rules against incest

Suitor makes marriage payment called a mboya

Mende•The Mende people are polygamous. •The suitor pays the bride price and once that has been paid he is ready to take possession of her•It is custom for the girl’s mother to spit on her head. This is a form of blessing.•Then the bride is taken dancing to her husband’s door •The wife who comes from a higher status family often becomes the "official wife" all the others, if there are any are "junior wives" or so-called "small wives.

Mboya •Bridge payment is often a mixture of fine cloth and money.

Conclusion: Conclusion: Challenge myths from a Challenge myths from a historical perspectivehistorical perspective

Works CitedWorks CitedAdvameg, Inc. (2009). Mende. Retrieved April 24, 2010, from http://www.everyculture.com/Africa-Middle-East/Mende.html

"African art." Encyclopædia Britannica. 2010. Encyclopædia Britannica Online. Retrieved May 2, 2010. http://www.britannica.com/EBchecked/topic/757032/African-art

"Banana Pancakes (Sierra Leone)." World Hearth Recipe Collection. Web. Retrieved May 2, 2010. http://recipes.wuzzle.org/index.php/26/80

"Ginger Beer Recipe." Celtnet - Resources for the Celticist, Recipes, Medicine and Much More. Web. Retrieved May 2, 2010. http://www.celtnet.org.uk/recipes/miscellaneous/fetch-recipe.php?rid=misc-west-africa-ginger-beer.

Hampton, Francesca. Sierra Leonean Americans. (2004). Retrieved April 24, 2010. http://www.everyculture.com/multi/Pa-Sp/Sierra-Leonean-Americans.html.

Hinnells, John, R. (1995) A New Dictionary of Religions. Oxford: Penguin Books Ltd.

Mazama, Ama. "Mende." Encyclopedia of African Religion. 2008. SAGE Publications. Retrieved April 24, 2010. http://www.sage-ereference.com/africanreligion/Article_n263.html.

"Sierra Leone :: Plant and Animal Life -- Britannica Online Encyclopedia." Encyclopedia – Britannica Online Encyclopedia. Web. Retrieved May 2, 2010. http://www.britannica.com/EBchecked/topic/543356/Sierra-Leone/55327/Plant-and-animal-life>.

University of Iowa, School of Art and Art History. (1998). Mende Information. Art and Life in Africa Online. Retrieved April 24, 2010, from http://www.uiowa.edu/~africart/toc/people/Mende.html