The funeral of the Hogon of Sangha (1985) :

     His funeral was held in 1985 about six months after his death. The night preceding the first day of the funeral, a black chick is sacrificed and affixed to a thread suspended over the central village square of Ogol-Da. This is a purification ritual concerned with protecting upcoming events against witchcraft. The ritual is called Kezu.

     On the funeral's second day a ritual named Baga Bundo takes place : eight Kanaga and some fiber masks approach and kneel down around a mortuary blanket (i.e. the one used for the deceased's transport to the cemetery six months earlier). They hit the ground with millet stems. Evil spirits must be driven out from the blanket and the dancers are to pay their respects one last time to the defunct.

     The role of women during funerary rites is certainly not negligible. But they do not participate in the masked rituals. When the masks dance, women are spectators and stay at a fair distance. The Ya Sigine priestess is the only exception to this rule. Masks represent death and are a threat to their fecundity. In Sangha however, the role of women during the Hogon's funeral differs widely from other funerary rituals. Sangha is split in two : Ogol-Ley and Ogol-Da. The "field of the Hogon" is situated in between the two villages. This is where most of the public events are held. Male mock combats alternate with young ladies imitating the masked dances. They do not wear wooden headpieces but their hairstyles, decorated with mirrors and glass beads, represent the masks. These female dances commemorate the origin of the masks. In mythical times a woman (Yayeme) discovered the masks before men took possession of them (see pages 13 & 40).

     Usually funerals and the Dama ritual are held separately. This is not the case for the Dama of the Hogon in Sangha. It starts ten days after the beginning of the funeral and lasts three days. Some ten masks will dance at the occasion. But before the Dama can be held, the Wala (altar of the masks) must be purified. In fact, by ritually imitating the masked dances at the Hogon's funeral, the women have transgressed a taboo. As a result, corrective measures must be taken. This is where the Puro intervenes; a ritual enabling men to assert their authority over women. It is normally held independently from any other ritual. Sometimes men think that the women of their village committed an offence and, to repair it, they must pay a fine. Following the dancing imitating the masks at the Hogon's funeral, the women have to pay a fine to the Wala Banga (chief of the mask altar). It is to pay for the purification of the Wala altar as otherwise the Dama cannot be held.

     In 1985 Ana Dagi Dolo presided as the Binu priest (see photo page 37). He became the next Hogon of Sangha. His funeral was held in July 2004.

see :

• D.Paulme " Organisation sociale des Dogon - pages 537-545 "
• Nadine Wanono "Les Dogon - pages 147-168"
• B.Demott "Dogon Masks - pages 48/61"

     As regards B.Demott, her text is in contradiction with the above : she mentions the female danses but states that the Society of Masks does not intervene during the Dama of the Hogon. This is not correct.