force that animates the universe. It is neither good
nor bad, but may manifest itself under both aspects
depending on the circumstances. Good behavior, in
the form of morality, generosity, and compassion,
will bring about a positive manifestation of Nyama.
In contrast, offenses against morality and the com-
munity’s traditions are responsible for causing great
upheavals. Everything being interconnected, the
violation of the social code of conduct will disturb
the general equilibrium of the universe.
Different people control or inherit different
amounts of Nyama. As one ages, for instance,
one’s amount of Nyama increases, hence the
respect given to older people. Blacksmiths are also
believed to inherit large amounts of Nyama from
their ancestors. They undergo a long and arduous
training to learn how to handle Nyama. The work
of the blacksmiths is seen as sacred. The forge is
therefore a spiritual sanctuary, with the day start-
ing with meditation and sacrifice. In the forge, the
primordial creative act is reenacted by the black-
smith, with the hearth as the female element and
the mass of the anvil the male organ.
The fusion of the female and the male is indis-
pensable to the creation of life. In a similar vein,
women who are mothers are elevated to the status
of semi-gods. It is through the woman’s womb,
indeed, that God continues its creative work, thus
making motherhood sacred. It is in the woman’s
body that Nyama’s power asserts itself, causing
life to germinate and thrive.
Ritual PracticesWhereas God is associated with masculinity, the
Earth is associated with the feminine. The sky,
God, is her husband, fertilizing her when it
releases its sacred semen, rain, and also when it
allows its light to shine on her. The Earth goddess
is known as Lennaya. The Earth is particularly
revered by those who engage in agriculture.
Sacrifices are offered to the Earth spirit to ensure
fertile yields on which the survival of the whole
community depends. Farmers will ask for permis-
sion before sowing and for forgiveness for break-
ing the ground to plant seeds. The women will
have the responsibility of placing the seed in the
Earth itself, as an analogy between the Earth’s and
their own creative power.
In as deeply religious an environment as the
Bamana, life is quite naturally highly ritualized.
As another example of this, before cutting a tree
down, one must ask for permission from the spirit
that lives in the tree. Also, prior to starting to eat
while in the forest, one must throw a few bits of
food to the four cardinal points in acknowledg-
ment of the environment as the place that gives
food, thanks to God’s work. Rituals, indeed, con-
form to the religious and natural order of things,
thus reinforcing it. As human beings engage in
rituals, they become participants in the cosmic
drama called life.
The Bamana are reputed for their beautiful pot-
tery, sculptures,bokolanfini cloth, and iron fig-
ures. Bamana masking traditions are also
extensive and impressive. An object of particular
fascination is the intricately carved headdress rep-
resentingChi-wara, a mythical and spiritual being
who taught the Bamana the art of farming. The
headdress amalgamates the horns of a big ante-
lope, the body of an aardvark (a ground pig), and
the scaly skin of a pangolin, all animals involved
in digging the Earth. Chi-wara masquerades are
often organized at the beginning of a new planting
season to ensure a good harvest.Ama MazamaSee alsoAncestors; Fertility; Fire; Harvest; Rain; Rituals;
SacrificeFurther Readings
Bâ, A. H. (1972).Aspects de la civilisation africaine:
Personne, culture, religion. Paris: Présence Africaine.
Coulibaly, B. P. (1995).Rites et société à travers le Bafili:
Une cérémonie d’initiation à la géomancie chez les
Bambara du Mali. Bamako, Mali: Editions Jamana.
Dieterlen, G. (1988).Essai sur la religion bambara(2nd
ed.). Brussels, Belgium: Editions de l’Université de
Bruxelles.
Traoré, D. (1996).Initiation aux rites des societies
secretes des hommes:Quelques cas du Bélédougou et
leurs perspectives pédagogiques. Mali: Ministère des
enseignements secondaire, supérieur et de la recherche
scientifique, Direction nationale de l’enseignement
supérieur, Ecole normale supérieure.
Zahan, D. (1974).The Bambara. Leiden, Netherlands:
E. J. Brill.Bamana 101