The Bondum : The region is inhabited by descendants of the Tombo, an old warlike people. A 16th century manuscript from Timbuktu mentions the "Tombola, name of one of the many tribes who profess a pagan cult" ("Statuaire Dogon - page 32" - Hélène Leloup). They arrived in the area well ahead of the Dogon-Mande, Fulani and other river-related cultural groups. It is only from the 15th-16th century onwards that these newcomers will gain in influence.

     Borko : The village is located at the far end of a closed valley. To get there one has to cross vegetable gardens that stretch out as far as the eyes can reach. Water supply is guaranteed by local springs. Caimans have made it their habitat. They are sacred to the villagers. It is their totem ( ba-binu - see page 21). One day a foreigner who happened to be a Bozo killed a caiman. His life was spared because of the existing Joking relationship (Mangu) between the Dogon and Bozo people. It shows how the inhabitants of Borko (Kassambara clan of Bamana descent) and the Dogon from the Bandiagara cliffs, though different in origin, share similar beliefs. The observance of the Mangu and the belonging to a totemic clan (the caiman) is a clear manifestation of a common cultural identity. As regards the Mangu, hereunder the definition as given by Denise Paulme in Organisation Sociale des Dogon (page 277) : "a pact concluded between two regions, two villages, two families, two castes. It is a service rendered by one collectivity to another collectivity, that it will have saved from a great danger or of which it will have spared a member guilty of a grave fault."

     The architectural style, however, seems close to that of the neighbouring plains to the north. The villagers remember the times when, under the reign of Askia Mohamed (ruler of the Songhai Empire - 15th century), a Songhai representative visited the village. Today the house, though not in use, that was allocated to him is still there. It is said that he left behind some personal belongings.

      Tintam : The village lies on the plateau in an area difficult of access. Its isolation and nearly impregnable location may explain why its inhabitants remained animist. However, with time passing, the village architecture and its statuary art were deeply influenced by Djennenke, Songhay and Dogon culture. The past intense metallurgical activity of Tintam is evidenced by huge slag heaps and fragments of old furnaces that can still be seen today on the outskirts of the village (see photo below). These are the remnants of an old flourishing industry : iron was probably used for the manufacturing of arms and agricultural implements. There was no lack in commercial outlets on the plateau and in the neighbouring plains.

      In Saoura koum ancestral traditions and islam seem to complement one another. The youngsters of the village follow their religious education at the coranic school and at the same time, old traditions and seasonal rituals are not being neglected. The Odompilou feast is held in the dry season. The dancing starts towards sunset and stops late at night. For many hours the villagers dance to the beat of huge drums. Many male dancers wear women's clothing such as scarfs and amber necklaces. This disguise symbolizes one of the most common themes in Dogon rituals : fecundity and renewal of the land and, by extention, of the Dogon people.

      Ethnographic research undertaken by Marcel Griaule since 1931 concern the actual occupants of the Bandiagara escarpment.

    The Arou and Dyon tribes live in the Sangha area. No matter what their tribal origin is, they both wear the surname Dolo. Family names often evoke the circumstances of the installation of the first migrants. The name Dolo refers to water holes discovered by a hunter's dog in the vicinity of today's Sangha. The Dyon settled there first. In "Les Devises des Dogon", S. de Ganay explains the meaning of Dogon names (Tige). Each tribe, region, village and village quarter has a name that refers to a mythic or historic event. These names inform us on itineraries taken and describe the circumstances of the migrants' arrival in their new habitat. In the same way, an individual's first name refers to events surrounding his/her birth.

    The Sangha agglomeration consists of 13 villages. Some like Diamini-Na and Sangui are set back from the cliff on the plateau and others like Bongo and Gogoli stretch out up to the edge of the escarpment. The village of Sangha itself is divided in two parts separated by the "field of the Hogon" : Ogol-Da and Ogol-Ley.

      Each family house is composed of a central courtyard surrounded by several buildings and granaries. Many of these houses have an entrance hall; a place where the elderly who no longer leave home like to spend their day. It is a good place to stay in contact with the other villagers. The edges of the roof terraces are protected with low walls. The roofs are used for drying and storing various food items. Houses, roofs and outside walls are uniformly plastered. The whole looks like some abstract composition made of forms with smooth angles and contours.