the traditions is the dyow. All religion of
the Bamana is directly linked to the initiation
societies.
A person who becomes an initiate moves
through the six societies, much like six stages or
levels, until he or she completes the ritualized
form of maturity. One learns the essential ele-
ments of Bamana culture from the societies. These
dyow societies teach the initiate moral and ethical
behavior, social traditions, etiquette and common
manners, festival days and their meaning, and the
nature of divinity.
Nothing contributes to the quality of life in
the Bamana community more than the dyow
initiation because it centers the person in the
middle of his own culture. By learning the
importance of knowledge, sharing, and secrecy,
the initiate can become a teacher of the system
of life himself. Thus, this method of education
might be called a challenge to all forms of igno-
rance, fear, and miseducation. Sorcery is chal-
lenged by the accurate and correct knowledge
presented by the teachers of the initiate. One
learns about the duality of humans, the necessity
for unity and consistency in the production of
food, and the realities of daily living, including
the value of human relations.
The final dyow, called the kore, is the highest
form of initiation. It is created to allow the initi-
ate to regain that portion of his spirit that has
been lost to the Supreme God in the process of
reincarnation. One must work to reclaim all sur-
plus spirit so as to make possible the continuation
of one’s path to maturity. If one is unable to regain
your spirit for several lifetimes of reincarnation,
then one’s spirit will be completely absorbed by
God and one will cease to exist.
Consider the fact that the goal of the dyow
initiation is to teach the person how to take from
God all the spirit that has accrued to God over
the past reincarnations. The idea for the initiate
is to live forever on the Earth. In this way, the
initiates could be said to prepare for a life of
eternal reincarnations.
The Bambara people are predominantly tradi-
tional, although there are some Muslims among
them. Because of their strong cultural founda-
tion, the Bamana also produce some of the most
beautiful art in Africa. Their art forms are
closely connected to their religious initiations.
The masks, sculptures, and headdresses display
either stylized or realistic features and either
weathered or encrusted patinas. Until quite
recently, the function of Bambara pieces was
considered secret; however, in the modern era, it
is known that these art pieces are related to the
different dyow societies.
For example, there are three major mask types.
The first one is used by the N’tomo society and
has a comb-like frame above the face. This mask
is worn during festivals and is often covered with
cowrie shells. A second type of mask is worn by
the Komo society and has a spherical head,
antelope horns on the top, and a huge mouth.
Sometimes libations are poured over these Komo
society masks. A third type of mask is usually seen
with the Nama society and is represented by a
carved bird’s head. The fourth type of mask is
used by the Kore society and is a stylized animal
head used also in dancing.
In addition to these mask forms is the Chi-wara
society headdress that is an abstract body of an
antelope with two large horns. Usually the
Bamana members of this society wear this mask as
they dance in their fields during the time of sowing
of the crops.
Bamana sculptures are primarily used during
the annual ceremonies of the Guan society.
During these ceremonies, members of the soci-
ety bring up to seven ancestral figures from
their sanctuaries, usually officiated by the elder
members of the Guan society. They wash the
sculptures, re-oil them, and then offer them sac-
rifices. This is the tradition of the Guan society,
and in this tradition they reconnect to the
ancestors.Molefi Kete AsanteSeealsoAge Groups; Agricultural Rites; RitualsFurther Readings
Armstrong, R. G. (1975). African Religion and Cultural
Renewal.Orita, 9 , 109–132.
Baal, J. V. (1971).Symbols for Communication:An
Introduction to the Anthropological Study of
Religion. Assen, Netherlands: Van Gorcum.
Bastide, R. (1972). L’Expression de la Prière chez les
Peuples sans Ecriture.La Maison-Dieu, 109 , 98–112.226 Dyow Initiations