Saturday night – or, more properly speaking, Sunday morning, I dragged my sorry butt into bed at around 3am after some excellent live music at the Savana club in downtown Bamako. (At least, the closest thing resembling a downtown.) Sunday morning, 8:30am, I get a cheeky text, “You awake?” which I know comes with a chuckle and the certainty that, no, I am not truly awake. A few minutes later, I climb into the back of the 4×4 pickup, squeezed in between an agriculturalist from Borko (Dogon Country, Mali), a jewelry maker cum tour-guide from about the same region, and an animal scientist from Kenya.
We set out for Siby, about 45km from Bamako, with the promise of waterfalls and beautiful rock formations, and the certainty of a lot of interesting conversation. Hiding behind my sunglasses, I quickly realized that sleep was by no means in the cards. Instead, I got a history lesson in both the official sense and in the mythological sense.
about 1/2 way to Siby, still on good roads
In Mali in particular, and in West Africa in general, there is something that not-so-secretly rules over the relationships between people – politically, culturally, socially, romantically. Referred to as cousinages de plaisanterie, it means that one person, based on their ethnic group or last name, has the right (even the obligation) to tease, mock and harass another person of a different group or name. À titre d’exemple: in Senegal, an Ndiaye can come across a Diop and call him a thief, claim him as his slave, or tell him he’s nothing but a bean eater, and no one would be shocked. It’s all just part of the relationship.
The most well known example of this ‘joking relationship’ in Mali is between the Dogon and the Bozo, two ethnic groups towards the north of the country. Bara, the director of the program I work with here, told a story that sheds a bit of light on the origins of this relationship.
A long time ago, there were two brothers who went hunting to find food for their families. After days with no success, the older brother began to worry about his younger brother, noticing that he was quite hungry and becoming weak. Because it’s traditionally the responsibility of older people to take care of the young, the brother knew he had to find a way to feed his younger sibling. Slipping off into the woods, he decided to cut out a piece of the meat on his thigh to cook for his brother. Totally famished, the younger brother didn’t ask where the meat came from, and ate to his satisfaction. It wasn’t until later that he noticed a trickle of blood on his brother’s leg, and realized that the meat he had eaten was his brother’s own flesh. The younger brother, realizing what a dire situation the two found themselves in, decides that they should go their own ways, and see if survival wasn’t easier on their own. The one brother went deep into the woods and began to work the land, becoming an agriculturalist and the first of the Dogon people. The other eventually found the Niger river, settled there as a fisher, and so began the ethnic group Bozo.
As the story goes, because the older had sacrificed so much for the younger brother, the two ethnic groups Bozo and Dogon have sworn to never harm one another. If a Bozo somehow injures or harms a Dogon, or vice versa, the repercussions are endless. Marriage is also strictly forbidden between the two – the ties are so close, that it’s almost seen as an incestuous relationship.
my backseat companions, we haven't yet found the waterfall
At this point, we’re in the middle of the woods, passing by Foulani cow herders and wild zaban trees (strangest fruit ever that tastes exactly like a Lemonhead), two hours in to what should have been a 30 minute drive to the waterfall. Barry, our ‘guide’ admits that he hasn’t been to the waterfall in over six years, and we turn the truck around.
The ‘road’ is basically just a semi-cleared path between trees, over rocks and dried stream beds, and I am sure we are going to pop a tire. Dieu merci for Bourey, our driver, who never broke a sweat.
false alarm: we thought we had found it.
In Kenya, there are forty-two tribes that populate the country – only one of which, incidentally, is known for its running capabilities. Our animal scientist consultant, Charles, is from the Luo tribe. He was charged with telling the creation myth of all forty-two tribes (I think we knew we were in for a lonnng ride) but we only got as far as a story about the Kikuyu and the Luo.
The Kikuyu originated from the north, settling around Mt. Kenya, but spreading out around the country eventually to become several distinct ethnic groups. The ‘Adam and Eve’ of what are today known as Kikuyu – Gikuyu, and his wife, Mumbi – lived in a place called Mukurue wa Gathanga (very loosely translated as the Kikuyu Garden of Eden) and had nine daughters. Gikuyu was upset at not having any sons, and pleaded with the god, Mbai, who presented him with nine men to marry his daughters. The daughters married and had children, and thus became the nine clans of the Kikuyu tribe. As the story goes, the Kikuyu were originally a matriarchal people, with these nine women reigning over all of society. As time went on, the women became more dominant and the men were less than ok with that. They plotted to get their wives pregnant at exactly the same time and take over control of society. From that point on, the Kikuyu became a polygamous society characterized by one man with several wives rather than one woman with several husbands.
Apparently the myth continues that if you so choose, by walking around Mt. Kenya seven times a man becomes a woman and a woman becomes a man. According to Charles, this is an early example of a democratic society; if you aren’t satisfied with your lot in life, you can elect to change it.
The Luo story is more one of treachery and intrigue:
Luanda Magere was a great warrior who lived on the shores of Lake Victoria. He was extremely powerful and strong, and it was said that he could not be killed – that his flesh was in fact made of stone. The traditional enemy of the Luo, the Nandi, had had enough of being slaughtered by Magere and his people, and plotted a way to infiltrate into the ranks of the Luo. The elders of the Nandi conspired to give the prettiest Nandi girl to Luanda to marry, claiming it to be a peace offering, but with the real intention that she discover a way to defeat him. They married, despite the warnings of the Luo elders. After many years of marriage, the girl had still not discovered his secret. One day, however, Luanda Magere fell ill, and needed medicine. He instructed his wife to cut his shadow in order to administer the medicine. In following his instructions, she noticed that his shadow bled when she cut it. That night, she ran back to her Nandi village and told the elders of Magere’s vulnerability – that it was his shadow that was made of flesh. The next battle between the Luo and the Nandi was a bloody one. Luanda alone killed many Nandi, and they were forced to retreat. As they were retreating, however, one soldier remembered what had been said about Luanda’s shadow, and threw his spear into the shadow. Luanda – true to the rumor – fell and died, turning into a stone. This stone still stands in Kenya along the river Nyando.
At this point in the story, I won’t keep you in suspense any more. We finally found the waterfall. Two hours and seventeen kilometers later, we tumbled out of the 4×4, and stumbled down the rocks to see the waterfall.
Maybe it’s because I haven’t really seen water in five months, or maybe it was the journey that made it so good, but it was worth it. Arguably one of the most secluded, serene, beautiful spots I’ve ever seen. I think we were all surprised that there was actually water there, given that it hasn’t rained here since last October, but lo and behold, la chute d’eau.
I won’t belabour the trip back to Bamako; suffice it to say, my bed greeted me with open arms upon my return.
bko, you got nothin on this.