relevance here is the sacrificing and offering of a
chicken at the gravesite, 4 days after burial for
a man, 3 days for a woman. Failure to perform
tindyameifunerary rites properly or at all would
have extremely dire consequences for the Dead,
who would then be condemned to the unenviable
fate of a wandering spirit, as well as for the living
on whom it would assuredly take revenge.
The relationship between the living and their
ancestors is a dynamic and reciprocal one. It is not
uncommon, for example, for ancestral spirits to
visit their living relatives, to whom they appear in
dreams. Ancestral spirits might pay a visit out of
care and protection, but also out of displeasure if
they feel neglected or offended. When a person or
a family experiences misfortunes (e.g., death, ill-
ness, or barrenness), the ancestors are immedi-
ately suspected of being responsible. Whatever
offense or wrong was committed must be identified
without delay and expiated to restore harmony
and balance.
Ancestors are also frequently included in cere-
monies at the beginning of harvest times. The first
rice harvested (rice is the main staple of the
Mende people) is prepared with palm oil by the
medicine man or woman and offered collectively
to the ancestors. The purpose of such offerings is
to acknowledge the ancestors’ critical role in
bestowing blessings on the community of the living,
such as plentiful crops.
Other SpiritsThe nonancestral spirits include spirits related
to certain aspects of the natural world (e.g.,
forests, rocks, or rivers). Such spirits are known
as dyinyinga. Although dyinyinga are not lim-
ited to any particular site, other nature spirits are
strictly associated with a particular site (e.g., a
specific mountain, rock, or river). Interestingly,
nature spirits often appear in human forms.
Thus, Ndogbusui, the best-known nature spirit,
appears with white skin and a long white beard.
It is believed to dwell in the forest at night,
while resting on the top of a mountain during
the daytime.
Furthermore, there are spirits associated with
secret societies, the Poro Society for men and the
Sande Society for women. Such societies are said to
be secret due to the fact that membership is through
initiation. Only to the initiates can certain truths be
revealed. Their main purpose, however, is educa-
tional: Their primary goal is indeed to socialize the
males and the females according to Mende norms.
Thus, whereas the Poro society initiates young boys
into Mende manhood, the Sande society introduces
girls into Mende womanhood.
Both societies, therefore, make explicit commu-
nity standards and expectations, such as leader-
ship and service to the community, thus
reinforcing the social and cultural order and sta-
bility. People who have not been initiated are
calledkpowa(literally “fool, insane, deranged”),
whereas members of the Poro and Sande societies
are known ashalemo. An initiate in training is
referred to as ambogdoni. The initiation covers a
7-year period and usually begins at the time of
puberty.
The spirits of secret societies are represented in
the form of carved wooden masks. For example,
at the time of her initiation into the Sande society,
a female receives a mask that was carved specially
for her by the woodcarver following specific
instructions received during a dream. As a sacred
object, a mask must be kept in a hidden place.
When it is worn, such as during initiation cere-
monies, the rest of the body must be covered with
rafia fibers, with the mask resting over the head
and shoulders. Sande masks (also known as
Bondu masks) usually have the shape of conical
helmets. They represent the only case known in
Africa of masks exclusively reserved for women.Ama MazamaSeealsoSocieties of SecretsFurther Readings
Ardyn Boone, S. (1986).Radiance From the Waters.
New Haven, CT: Yale University Press.
Fage, J. D. (2001).History of Africa(4th ed.). London:
Routledge.
Little, K. (1954). The Mende in Sierra Leone. In D. Forde
(Ed.),African Worlds:Studies in the Cosmological
Ideas and Social Values of African Peoples(pp.
111–137). London & New York: The International
African Institute and Oxford University Press.
Olson, J. S. (1996).The Peoples of Africa:An
Ethnohistorical Dictionary. Westport, CT:
Greenwood Press.Mende 423