The notion of nganga emerges from the funda-
mental vision of African theological anthropology
(i.e., African understanding of human nature, the
nature of African social structures, and the nature
of illness and well-being).
Ngangaism is based on the fundamental
African understanding of the interconnectedness
between the material and the spiritual realms, and
between the individual and society. In this world-
view, physical health largely depends on spiritual
well-being and harmonious social relations.
Mutombo Nkulu-N’SenghaSeealsoCosmology; Divination Systems; Healing
Further Readings
Campbell, S. S. (2000).Called to Heal. Twin Lakes, WI:
Lotus Press.
Heusch, L. (1972).Mythes et rites bantous. Paris:
Gallimard.
Mulago, G. C. (1980).La religion traditonnelle des
Bantu et leur vision du monde. Kinshasa, Congo:
Faculté de Théologie Catholique.
NGEWO
Ngewo is the supreme God among the Mende
people. The latter, who number about 1 million,
are found in West Africa, more precisely in the
southern and eastern parts of the country known
today as Sierra Leone. However, a small Mende
community is also found in the western part of
neighboring Liberia. The Mende oral tradition,
as well as linguistic evidence, indicates that the
Mende migrated from the western Sudan, proba-
bly in several waves, between AD 200 and 1500.
Their language is also calledMende(sometimes
spelledMande).
Ngewo, also known during more ancient times
under the name ofLeve (literally “one who is
above”), is a sky god (i.e., the God of Heaven).
Ngewo is thought of as the supreme force and
power responsible for the creation of the universe
and all that it contains: human beings, animals,
plants, medicine, and so on. In addition, Ngewo
infused his creation with a force that permeates
everything and manifests itself not only in human
beings, animals, plants, and objects, but also in
natural phenomena such as lightning, mountains,
and waterfalls. Ngewo’s creative power thus
asserts itself in all that is at all times.
Although omnipresent in daily Mende life and
thought, Ngewo, as in most other African religious
traditions, is withdrawn from the world, having
retired to the heavens above. Evidence of Ngewo’s
powerful presence is attested by the natural world,
which serves a constant reminder of its greatness. It
is said that Ngewo, having offered his assistance to
human beings, grew tired of their constant solicita-
tions and withdrew from the world of the living one
night while people were asleep. This withdrawal
does not mean, however, that Ngewo is not involved
in human affairs at all. In fact, Ngewo determines
people’s destiny, for example, how long they will live.
Also, as the upholder of truth and justice, Ngewo’s
name and ultimate authority are invoked by a
diviner seeking to identify a wrongdoer. It is also
Ngewo who sends rain down onto the Earth, said to
be his wife. Through the release of rain, Ngewo con-
tinues to play his role as creator and sustainer of all
life. However, Ngewo delegated most of his govern-
ing power to ancestral and nature spirits (called
dyininga), whose primary responsibility it is to
administrate human affairs. Those spirits in effect act
as intermediaries between the living and Ngewo. As
such, they are venerated and receive prayers, offer-
ings, and sacrifices. However, prayers may also be
addressed directly and occasionally to Ngewo.Ama MazamaSeealsoBondo Society; God; MendeFurther Readings
Ardyn Boone, S. (1986).Radiance From the Waters.
New Haven, CT: Yale University Press.
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.
O’Connell, J. R. (1962, May). The Withdrawal of the
High God in West African Religion: An Essay in
Interpretation.Man, 62 , 67–69.Ngewo 449