Mutanen Dogon

Dogon (ko Kaador, Kaado ) ƙabilu ne masu asali na tsakiyar yankin plateau na Mali, a Afirka ta Yamma, kudu da lanƙwasa Nijar, kusa da garin Bandiagara, da kuma Burkina Faso . Yawan mutanen ya kasance tsakanin dubu Ɗari huɗu 400,000 zuwa dubu ɗari  takwas 800,000.  Suna magana da yaren Dogon, waɗanda ake ganin sun zama wani reshe mai zaman kansa na dangin harsunan Nijar-Kongo, ma'ana ba su da kusanci da kowane yare. 

Dogon an Kuma fi saninsa da al'adun addininsu, raye-rayen maskinsu, sassaƙa katako, da kuma gine-ginensu. Tun ƙarni na ashirin, an sami sauye-sauye masu mahimmanci a cikin zamantakewar al'umma, al'adun kayan abu da imanin Dogon, a wani ɓangare saboda ƙasar Dogon na ɗaya daga cikin manyan wuraren shaƙatawa na Mali. 

 Labarin ƙasa da tarihi 
Babban yankin Dogon yana bankin Bandiagara Escarpment, dutsen da ya kai 500 m (1,640.42 ft) babba, mai shimfiɗa kusan 150 kilomita (mil mil 90). A kudu maso gabashin dutsen, ana samun Yankin Séno-Gondo mai yashi, kuma arewa maso yammacin dutsen shi ne Bandiagara Highlands. A tarihance, an kuma kafa ƙauyukan Dogon a yankin Bandiagara shekaru dubu da suka gabata saboda mutane gabaɗaya sun ƙi musulunta kuma sun koma daga yankunan da musulmai ke iko da su. 

Rashin tsaro na Dogon ta fuskar waɗannan matsin lamba na tarihi ya sa suka gano ƙauyukansu cikin mawuyacin matsayi tare da bangon shingen. Sauran abin da ya shafi zabin wurin matsuguninsu shi ne samun ruwa. Kogin Neja yana nan kusa kuma a cikin dutsen yashi, kuma akwai riɓe mai gudu a ƙasan dutsen a mafi ƙarancin yankin a lokacin damina.

Daga cikin Dogon, an rubuta al'adun gargajiya da yawa dangane da asalinsu. Relaaya ya danganta da zuwansu daga Mande, wanda ke kudu maso yammacin shingen Bandiagara kusa da Bamako . Dangane da wannan al'adar ta baka, an kuma kafa garin Dogon na farko a cikin yankin kudu maso yamma na ragin a Kani-Na Dieterlen, G., 1955. "Mythes et organisation sociale au Soudan français". Journal de la Société des Africanistes 25 (1/2), 39–76.  Nazarin kimiyyar binciken tarihi da ilimin kabilanci a cikin yankin Dogon sun kasance suna bayyana musamman game da sasantawa da tarihin muhalli, da kuma game da ayyukan zamantakewar jama'a da fasahohi a wannan yankin cikin dubunnan shekaru. Mayor, A. 2011. Traditions céramiques dans la boucle du Niger: ethnoarchéologie et histoire du peuplement au temps des empires précoloniaux. Africa Magna, Frankfurt a. M. Ozainne, S. 2013. Un néolithique ouest-africain: cadre chrono-culturel, économique et environnemental de l'Holocène récent en Pays dogon, Mali. Africa Magna, Frankfurt a. M. Robion-Brunner, C. 2010. Forgerons et sidérurgie en pays dogon: vers une histoire de la production du fer sur le plateau de Bandiagara (Mali) durant les empires précoloniaux. Africa Magna, Frankfurt a. M.

Bayan lokaci, Dogon ya koma arewa tare da rakiyar, yana isa yankin Sanga a cikin karni na 15. Griaule, M. (1938) Masques dogons. Paris. Sauran tarihin baka sun sanya asalin Dogon zuwa yamma ta gefen kogin Niger, ko kuma labarin Dogon da ke zuwa daga gabas. Da alama Dogon na yau zuriyar ƙungiyoyi daban-daban ne masu asali daban-daban waɗanda suka yi ƙaura don tserewa daga musuluncin . 

Sau da yawa yana da wahala a rarrabe tsakanin ayyukan kafin Musulunci da ayyukan da suka biyo baya. Amma shari'ar Musulunci classified da Dogon da kuma wasu kabilu na yankin ( Mossi, Gurma, Bobo, Busa da Yarbawa ) a matsayin kasancewa a cikin waɗanda ba Canon dar al-Harb kuma saboda haka adalci wasan domin bawa hare-hare shirya yan kasuwa. Timothy Insoll, The Archaeology of Islam in Sub-Saharan Africa (2003) Cambridge University Press, p. 308 Yayin da bunƙasar birane ya ƙaru, bukatar bayi a duk yankin Yammacin Afirka ya karu. Abubuwan tarihi sun haɗa da kisan mazauna asalinsu ta hanyar maharan da bautar mata da yara. Christopher Wise, Yambo Ouologuem: Postcolonial Writer, Islamic Militant, 1999, Lynne Rienner Publishers

Kusan shekaru 1000,  mutanen Dogon, tsohuwar ƙabilar Mali The Independent, Caught in the crossfire of Mali's war (25 January 2013) by Kim Sengupta (retrieved March 14, 2020) sun gamu da tsangwama ta fuskar addini da ƙabilanci-ta hanyar jihadi ta hanyar manyan musulmai. Griaule, Marcel; Dieterlen, Germaine; (1965). Le mythe cosmologique. Le renard pâle., 1. Paris: Institut d'Ethnologie Musée de l'homme, p. 17 Wadannan tafiye-tafiyen jihadi sun kafa kansu don tilasta Dogon ya yi watsi da imanin addininsu na gargajiya don Musulunci. Irin waɗannan jihadin sun sa Dogon ya bar ƙauyukansu na asali kuma ya haura zuwa tsaunukan Bandiagara don ingantaccen tsaro da kuma guje wa tsanantawa-galibi suna gina gidajensu a cikin ƙananan hanyoyi da kwanciya.  Africa Today, Volume 7, Afro Media (2001), p. 126

 Zane-zane 
Dogon zane ya ƙunshi kayan zane-zane. Abun Dogon ya ta'allaka ne da ƙimomin addini, manufa, da 'yanci (Laude, 19). Ba a sanya siffofin Dogon don a gani a bainar jama'a, kuma galibi ana ɓoye su daga idanun jama'a a cikin gidajen iyalai, wurare masu tsarki, ko kuma a ajiye su tare da Hogon (Laude, 20). Mahimmancin sirri shine saboda ma'anar alama a bayan gutsuttsura da kuma hanyar da ake yin su.

Jigogin da aka samo a ko'ina cikin gunkin Dogon sun haɗa da siffofi masu dauke da makamai, adadi masu gemu, mahayan dawakai, kujeru da caryatids, mata da yara, siffofin da ke rufe fuskokinsu, matan nika gero na mata, mata dauke da kaya a kawunansu, jakunana ke ɗauke da kofuna, makaɗa, karnuka .

Alamun wasu abokan hulɗa da asali sun bayyana a cikin fasahar Dogon. Mutanen Dogon ba sune farkon mazaunan tsaunukan Bandiagara ba. Tasiri daga fasahar Tellem a bayyane yake a cikin fasahar Dogon saboda ƙirar zane-zanen ta (Laude, 24).

 Al'adu da addini 
Makaho dattijon Dogon, Ogotemmêli, ya koyar da manyan alamomin addinin Dogon ga masanin halayyar ɗan adam ɗan Faransa Marcel Griaule a watan Oktoban shekarar 1946.  Griaule ya rayu tsakanin Dogon shekaru goma sha biyar kafin wannan taron tare da Ogotemmêli. Ogotemmêli ya koyar da Griaule labaran addini kamar yadda Ogotemmêli ya koya daga wurin mahaifinsa da kakansa; koyarwar baka wanda ya koya tsawon shekaru sama da ashirin.  Abin da ya sa rikodin ya zama da mahimmanci ta fuskar tarihi shi ne cewa mutanen Dogon suna rayuwa cikin al'adarsu ta baka a lokacin da aka rubuta addininsu. Sun kasance ɗaya daga cikin mutanen ƙarshe a Afirka ta Yamma da suka rasa independenceancinsu kuma suka shiga ƙarƙashin mulkin Faransa. 

Mutanen Dogon wadanda Groulele da Germaine Dieterlen masanin halayyar ɗan adam na Faransa suka yi aiki tare a tsakanin shekarun 1930 zuwa 1940 suna da tsarin alamomi wanda ya kai dubbai, gami da "tsarinsu na ilimin taurari da ma'auni na zamani, hanyoyin lissafi da ilimin ilimin lissafi da na ilimin lissafi, kamar yadda kazalika da tsari pharmacopoeia ".  Addinin ya haɗa da ɓangarori da yawa na dabi'a waɗanda ake samu a wasu addinan gargajiya na Afirka .

Babban mahimman ruhaniya a cikin addinin sune tagwayen Nummo / Nommo . A cewar Ogotemmêli ta bayanin su, da Nummo, wanda shi ma ya koma ga maciji, sun halittar dabba mai kafafuwa da aka sau da yawa idan aka kwatanta da macizai, kadangaru, hawainiya, kuma lokaci-lokaci da dabbobi masu shayarwa sloths (saboda su zama m dabba ba a kanta da kuma ciwon m wuyansa) . An kuma bayyana su a matsayin kifaye masu iya tafiya a kan ƙasa; yayin da suke kan tudu, Nummo ya tsaya a tsaye kan wutsiyoyinsu. Fatar Nummos ta kasance kore da farko, amma, kamar hawainiya, wani lokacin yakan canza launuka. A wasu lokuta, ana cewa fatar tana da dukkan launuka na bakan gizo. Shannon Dorey, The Master of Speech, Elemental Expressions Ltd., Elora, Canada, 2002, reprint 2013. p.13

 Kauyukan Dogon 
An gina ƙauyuka tare da raƙuman ruwa da kuma kusa da tushen ruwa. A matsakaici, ƙauye ya ƙunshi kusan gidaje 44 waɗanda aka tsara a kusa da 'ginna', ko gidan shugaban al'umma. Kowane ƙauye ya ƙunshi tsatson asali guda ɗaya (lokaci-lokaci, jinsi da yawa suna yin ƙauye ɗaya) wanda aka bi ta layin maza. An gina gidaje kusa da juna, sau da yawa ana raba bango da benaye.

Ƙauyukan Dogon suna da gine-gine daban-daban:

 Naman gidan maza : wurin ajiya na gero da sauran hatsi. Gina tare da rufin rufi. Wannan ginin yana da kariya sosai daga beraye. Adadin ɗakunan hatsi na maza nuni ne ga girma da wadatar guinna.
 Kayan mata : wurin ajiyar kayan mace, mijinta bashi da hanyar shiga. Gina tare da rufin rufi. Yana kama da ɗakin ajiya na maza amma ba shi da kariya daga ɓeraye. Anan, tana ajiye kayanta kamar su tufafi, kayan kwalliya, kudi da dan abinci. Mace tana da digiri na yancin kai na tattalin arziƙi, kuma abin da aka samu da abubuwan da suka shafi kayanta ana adana su a ma'ajiyarta. Misali tana iya yin auduga ko tukwane . Adadin ma'ajiyar mata alama ce ga yawan matan da ke zaune a cikin guinna.
 Tógu nà (wani nau'in harka ne ): gini ne kawai na maza. Sun huta anan da yawa a duk tsawon lokacin zafi na lokacin rani, suna tattauna lamura kuma suna ɗaukar mahimman shawarwari a cikin toguna . Anne Doquet, Sory Camara, Les masques dogon:ethnologie savante et ethnologie autochtone, Karthala editions, 1999 p.253 Ana yin rufin toguna ta hanyar yadudduka 8 na geron gero. Aasan gini ne wanda mutum baya iya tsayawa a tsaye. Wannan yana taimakawa tare da guje wa tashin hankali lokacin da tattaunawa ta yi zafi.
 Punulu (gida ne na mata masu haila): wannan gidan yana wajen ƙauyen. Mata ne suka gina shi kuma yana da ƙarancin inganci fiye da sauran gine-ginen ƙauyuka. Matan da suke yin al'adarsu ana daukar su a matsayin marasa tsabta kuma dole ne su bar gidan danginsu su zauna a cikin kwana biyar a wannan gidan. Suna amfani da kayan kicin ne kawai don amfani dasu anan. Suna kawo yaransu kanana. Wannan gidan matattara ce ta mata yayin yamma. Wannan bukkar kuma ana tsammanin tana da wasu alamun alama na haihuwa saboda gaskiyar cewa mazajen da ke aiki a filayen za su iya gani cikin sauƙi waɗanda suka san cewa mata ne kawai waɗanda suke cikin lokacinsu, kuma don haka ba su da ciki, za su iya kasancewa a can .

Manazarta
Rukunin manazartai domin ƙarin bayani wajen bincike game da mutanen Dogon.
Al'ummomi

Beaudoin, Gerard: Les Dogon du Mali (1997) Ed. BDT Développement. 
Bedaux, R. & J. D. van der Waals (eds.) (2003) Dogon: mythe en werkelijkheid in Mali [Dogon: myth and reality in Mali]. Leiden: National Museum of Ethnology.
Griaule, M.: Dieu d'eau. Entretiens avec Ogotemmêli. (1966) Ed Fayard.  (the original French work of Griaule (that was published in 1948) on his discussions with Ogotemmêli)

 – a translation of 

Morton, Robert (ed.) & Hollyman, Stephenie (photographs) & Walter E.A. van Beek (text) (2001) Dogon: Africa's people of the cliffs. New York: Abrams. 
Sékou Ogobara Dolo: La mère des masques. Un Dogon raconte. (2002) Eds. Seuil 
Wanono, Nadine & Renaudeau, Michel (1996) Les Dogon (photographs by Michel Renaudeau; text by Nadine Wanono). Paris: Éditions du Chêne-Hachette. 
Eds. Petit Futé. Mali 2005–2006 

Harsuna

Hantgan, Abbie (2007) Dogon Languages and Linguistics An (sic) Comprehensive Annotated Bibliography
Hochstetler, J. Lee, Durieux, J. A. & E. I. K. Durieux-Boon (2004) Sociolinguistic Survey of the Dogon Language Area. SIL International. online version

Zane-zane

Davis, Shawn R.  “Dogon Funerals” in African Art; Summer 2002, Vol. 35 Issue 2.

 Bayanin kafa 

Category:Ƙabilun Nijar
Category:Mutanen Nijar
Category:Mutanen Afirka
Category:Kabila
Category:Kabilu a Arewacin Afirka
Category:Al'ummomi
Category:Al'umma
Category:Al'ada
Category:Pages with unreviewed translations