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1

Czy współczesna Afryka zatraca zdolność komunikowania się?

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Łapott J.

Forum Teologiczne

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2015

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vol. 18 - Komunikowanie w Afryce. Endo- i egzogeniczne aspekty. Etniczność – kultura – religia

15-27

EN

Modern science is seeing an increase in the problems that were absent until recently in the description of traditional indigenous cultures of the changing world. One such issue in the matter of these changes is interpersonal communication (verbal and non-verbal), which is the case in modern Africa. According to one of the old works E.T. Hall (1959), „communication is culture” and „culture is communication”. Under this assumption, any changes in endogenous communication, between different generations of African society, can lead to the erosion of the transfer of traditional culture. Such situation could finally lead to far-reaching changes in the cultural identity of an individual or even a tribe. The reason for these changes in recent years in Africa, was a culture shock due to massive inflow of tourists in some of the more attractive regions of the continent – lasting continuously for the last 20 years. Somewhat mythical image of the so-called ‘western society’ resulted in additional interest closer to the European continent in the form of mass migration.

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Czy w Afryce jest jeszcze miejsce na tajne związki - rzecz o stowarzyszeniu Awa w plemieniu Dogon (Mali)

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Łapott J.

Forum Politologiczne

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2009

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vol. 9 - Ugrupowania polityczne i ruchy społeczne w Afryce

225-238

EN

Secret societies (set up around an important, hidden goal), which are common in the Western Africa, have always had a significant place in the local culture. For they have been connected to all the important life events of each member of the tribe - from the rite of the initiation to the post-burial ceremonies. One of the most energetic organisations in this area is the Awa secret society existing among the Dogon in Mali. It is the union of people belonging to „the mask society". Its members are all the men belonging to the innepuru (or unclean) group and not to any of the clearly cut casts existing in the tribe. The main rite in which the masked members of the society participate is the dama post-burial festivity. It is the last farewell and the public show of respect for the deceased and his life achievements. The Awa members also play an important role in another festivity - sigui, which takes place once every 60 years. During the latter, an enthronement of the new Awa dignitaries, called olubaru is carried out. The Awa society participation is also visible in the annual sows festivity. The development of the tourism and demand for a „tourist pro- duct" in form of „ritual mask dances" have forced the Awa to separate their sacrum and profanum functions. To adapt to these new challenges without breaking the rule of secrecy, the society created Troupe Awa de Sangha - as early as l99l in Sangha. It is an informal, separate mask dancing group performing commercially for the tourists. Paradoxicall y, there are sometimes as many dozen or more masks participating in the commercial dances - as opposed to just a few in a „real" dama festivity. In fact, in all described situations the society members take on the role of caretakers, they supervise the order and harmony during the rite. It is because of Awa that the rituals are carried out in accordance with the proper „order of events".

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Afryka - kontynent specjalnej troski?

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Łapott J.

Forum Politologiczne

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2011

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vol. 12 - Problemy bogactwa i biedy we współczesnej Afryce

17-34

EN

The modern image of Africa is formed not by Africa researchers but by the media, which use thrilling headlines: Is Africa dying? Africa - the failed continent? Africa - the continent without future? Africans are waiting for a miracle? Africa is burning, Africa is begging for help, Africa - the most forgotten continent? Smothering the true picture of Africa during the last few years, off peak tariff using permanently towards this „mentally disabled (in our opinion) child" brought to commonly known situations, which have no reasonable way out. The author mentions some symptoms of the disease of „the disable child - Africa", which are, in my opinion, the real threat to the continent's future. Aspects, like: unfamiliar forms of statehood and ways of governance, education which is culturally foreign, lack of basic economic knowledge and financial running of the world, unconsidered aid policies, lack of ideas to solve population explosion and finally - the false picture of African reality in the media, are the most important of all from which the treatment of the "continent of special concern" ought to begin.

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Ukryty wymiar afrykańskiej przestrzeni

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Łapott J.

Forum Politologiczne

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2010

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vol. 10 - Przestrzeń i granice we współczesnej Afryce

19-28

EN

The characteristic "tourist invasion" and other aspects of modern globalisation now ongoing in Africa and specifically in Mali cause substantial changes in the local culture. In particular it affects the Dogon tribe, attractive to many. At the same time ethnologists begin to realize that something is „becoming missing". A certain research age comes to an end and scientific materials collected and gathered appear to be only fragments of a whole that would be difficult to complete. On the other hand, from the Dogon perspective the attempts to save their heritage are not always met with understanding and approval. Frequently these attempts may even become desperate. The events of my last and the previous research season seem to confirm this opinion. On the 27th October 2008 (the penultimate day of our expedition) Pangale Dolo, one of the "initiated" guardians of the "hidden dimension" of the culture came to our camp with the proposal to show us something interesting. We went with him to the border of the Sanga village where among fields we found a low, long rock formation with shallow caves. 'That's where first Nommo, our ancestors, descended from the sky' he said. 'First four sat on this rock', 'in this place they fought Jurugu' and so went the story of the most esoteric part of the tribe's life. Next, on the other side of the village we were shown the landing site of the "first blacksmith's ark", the cave where he set up the first smithy and so on. It became apparent that the myth we were told differs somewhat from the information gathered by the French ethnologists 60 years ago. Maybe during our next expedition we will be able to verify this information. In the near future this subject will take form of a separate publication. Before that I have tried at least several times to get any information on this subject and always same upon a "brick wall" which no one was willing to cross with me (us). This time it was different. The Dogon seeing our painstaking efforts and almost desperation to learn the modern image of their culture, without asking have taken upon themselves the role of "the question answerer" but also (more importantly) the side willing to pick the dialogue in this matter. We had the opportunity to get to know a fragment of the "hidden space" of their culture.

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Atmo Domno - refleksje nad przywództwem i statyfikacją społeczną u Dogonów z Mali

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Łapott J.

Forum Politologiczne

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2008

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vol. 7 - Przywódcy i przywództwo we współczesnej Afryce

341-352

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The Dogons - it is one of the today better known tribes of the West Africa. Getting known their culture has been recently associate only with perfect investigations of French ethnologists concentrated around Marcel Griaule. The author, for the first time, encountered the Dogon Tribe over 30 years ago. The multiple returns (often to the very same places) have made possible to observe their culture within the space of many years. The author has got to know many representatives of this tribe, some of them fleetingly, but with some of them he has been in touch until today. Atmo Domno - an inhabitant of a village called Yougo Na can be rated among the second group. However, Atmo Domno was not an "ordinary" Dogon. By virtue of his birth, he belongs to a group of Dogons highly positioned within the social hierarchy, who decide about not only the village Yougo Na life, but also of whole tribe, as Atmo is a member of a group of so called "Impure". In the Dogon Tribe the "Impure" take care of rituals connected with death, they prepare deceased for the funeral and bury him, they make the offerings, eat sacrificed animals, build solitude huts for women, etc. The status of "Impure" is necessary to run for position of Olubaru - the leader of a secret association Awa. As opposed - the "Pure' innenomo can not do any rituals connected with death, make offerings or even hunt. But, on the other hand, the status of "Pure" in required for being a Hogona. With time, Atmo became a Binukedine (leader) of his clan, but he resigned at the moment of becoming Olubaru in the association Awa in Yougo Na, which means to have one of the highest religious statuses in Dogon Tribe. Olubaru from this village will have an unquestionable influence inter alia on: look and course of the forth- coming holiday of Sigui. Unfortunatel y, Amo had faint chance to live till this next holiday, as it will start around year 2028. Atmo Doumbo died in 2000. During my stay in Yougo Na in 2006, I was shown a several years old boy named Hamidou, in whose body lived a soul of nani Atmo, after his death, and who becomes the next "Impure".

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"Jesteśmy innej rasy i dlatego nasz dom nie jest dla nich" - piętno wykluczenia w społeczności afrykańskiej

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Łapott J.

Forum Politologiczne

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2012

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vol. 13 - "Stare" i "nowe" mocarstwa w Afryce - stygmaty kulturowe, religijne, polityczne, ekonomiczne i społeczne

295-319

EN

The problem of the complexity of social stratification in Sub-Saharan Africa, leading often to the title "exclusion" is not always noticed in recent literature, either ethnological or socio-political. It goes far beyond the fashionable topics of tribalism, ethnicity, or even the problem of creation of the people in the countries of this continent. That shows like "hidden meaning" of the first phenomenon that does not fit tightly to the theory of the modem state. During a recent survey in Mali among the Dogon community, in years 2008-2009, the problem of exclusion outlined very clearly. It is known as principle of conduct concerning, inter alia, to marry. Today, the "races" among whom are looking for a wife not just blacksmith, artisans groups belonging to scheduled castes (basket-maker, vesicle etc.) but also the descendants of former slaves. Violation of the ban results in finding a group of "hybrids" - hassobe. The common history and community of residence for hundreds of years, as it turns out, does not even today to a homogeneous ethnic group.

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Islam wobec ludów refugialnych W Afryce Zachodniej

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Łapott J.

Forum Politologiczne

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2006

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vol. 4 - Islam we współczesnej Afryce

123-138

EN

The process of globalization and its outcome, has an impact on indigenous culture in different aspects. One of this is, close contacts with the world wide great religions of Christianity and Islam. Christianity which sometimes functions within the system of inculturation tried to adapt more native elements of culture for interpretation of religion as well as its doctrine; on the contrary the concept of Islam is the opposite. Islam in Africa appears to be the indigenous religion, easy to understand its contents and adapt it. The case of adaptation of Islam is very high. This religion has a great distractive influence on the indigenous African culture and tradition. In my opinion, cultivation of cultural model of refugee is the question of conscious choice and not sudden circumstances. I think, mostly the refugee community tried to protect their culture and mainly escape from the invasion Islam; on the other hand, concerning the work of missionaries in relation to refugees, previously it was only limited to contacts with hunters of slave traders. The hypothesis is that, people with strong personality and culture, based on deep roots of history and tradition protected their land from infiltration of Islam for a long time. These people are the refugee people. Islam among the peoples of refugee people has always been thought as the element of alien, difficult to adapt even today, most of them still defend the full infiltration of this religion.

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Czy współczesna Afryka zatraca zdolność komunikowania się?

Czy w Afryce jest jeszcze miejsce na tajne związki - rzecz o stowarzyszeniu Awa w plemieniu Dogon (Mali)

Afryka - kontynent specjalnej troski?

Ukryty wymiar afrykańskiej przestrzeni

Atmo Domno - refleksje nad przywództwem i statyfikacją społeczną u Dogonów z Mali

"Jesteśmy innej rasy i dlatego nasz dom nie jest dla nich" - piętno wykluczenia w społeczności afrykańskiej

Islam wobec ludów refugialnych W Afryce Zachodniej