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Mende people
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The Mende are one of the two largest ethnic groups in Sierra Leone, along with the Temne. They make 30% of Sierra Leone's total population or 1,888,432 members. The Southern and Eastern Provinces of Sierra Leone is largely populated by the Mende, with the exception of Kono District (a cosmopolitan settlement, but primarily inhabited by the Kono people).
The Mende are mostly farmers and hunters.
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Encyclopedia
The Mende are one of the two largest ethnic groups in Sierra Leone, along with the Temne. They make 30% of Sierra Leone's total population or 1,888,432 members. The Southern and Eastern Provinces of Sierra Leone is largely populated by the Mende, with the exception of Kono District (a cosmopolitan settlement, but primarily inhabited by the Kono people).
The Mende are mostly farmers and hunters. The Mende are divided into two groups: The halemo are members of the hale or secret societies and kpowa are people who have never been initiated into the hale. The Mende believe that all humanistic and scientific power is passed down through the secret societies. From the 16th through the 18th century, hundreds of thousands of Mende were captured and transported to the Americas as slaves.
Sierra Leone's politics have traditionally been dominated by the Mende. The Mende have traditionally supported the Sierra Leone People's Party (SLPP), which ruled the country as recently as 2007. When in power, this party has favored the Mende over all other ethnic groups in the country. This has led to ethnic tensions in the country, particularly with the other major ethnic group, the Temne, who traditionally support the current ruling party, the All People's Congress (APC).
History
Cultural and oral traditions indicate that the Mende migrated to the area from the western Sudan in several waves between the 2nd and 16th centuries, and are part of greater Mande society and linguistic group. Ethnologists identify three different sub-groups. The Kpa-Mende live to the west in the coastal bush, while the Sewa Mende are in the central forests. The Ko-Mende (or Kolo Mende) also live in the forests but generally to the north of the Sewa. (Olson, 1996).
Regional warfare throughout the 19th century led to the capture and sale of many Mende-speakers into slavery. Most notable were those found aboard the Amistad in 1839. They eventually won their freedom and were repatriated. This event involved fifty-two Mende tribesmen, purchased by Portuguese slavers in 1839, who were shipped via the Middle Passage to Havana, Cuba where they were sold to Cuban sugar plantation owners, José Ruiz and Pedro Montez. After working the plantation, they were placed on the schooner Amistad and shipped to another Cuban plantation. On the way, they escaped their bondage and were led in a rebellion by Sengbe Pieh. They told the crew to return them to Africa. Their efforts to return home were frustrated by the ship's remaining crew, who navigated up to the United States. The ship was intercepted off Long Island, New York, by a U.S. Coastal brig. The Spanish merchants Ruiz and Montez denounced the Mende and asserted that they were their property. The ensuing case, heard in Hartford and New Haven, Connecticut, affirmed that the men were free, and resulted in the return of the thirty-six surviving Mende to their homes.
In the Americas, especially the United States, researchers have discovered that elements of African culture had long persistence. In some areas where there were large groups of enslaved Africans, they kept much of their heritage, always recreating it in new forms, too, in their new land. In the 1930s African-American linguist Lorenzo Dow Turner found a Gullah family in coastal Georgia who had preserved an ancient song in the Mende language ("A waka"), passing it down for 200 years. In the 1990s three modern researchers -- Joseph Opala, Cynthia Schmidt, and Tazieff Koroma -- located a Mende village in Sierra Leone where the same song is still sung today. The story of this ancient Mende song, and its survival in both Africa and the US, is chronicled in the documentary film The Language You Cry In.
Today in Sierra Leone, the Mende people are found mostly in the southern and eastern part of the country. Some of the major cities with significant Mende population include Bo, Kenema, Kailahun and Moyamba.
Tradition and culture
The Mende traditionally live in villages of 70 to 250 residents, which are situated from 1.5 to 5 kilometers apart. There is little or no mechanization over the greater part of rural Mende country. Mende farmers use hoes and machetes, but few other tools. The Mende are generally known as growers of rice and several other crops, practicing crop rotation to protect soil productivity. Coffee, cocoa, and ginger are grown as cash crops, whereas rice, pepper, groundnuts, beniseed, and palm oil are grown for local consumption. Rice cooperatives have been formed in some rural areas.
Traditionally, Mende farming has been carried out by labour groups organised on a local basis and moving from farm to farm.(NIIP, 1973) Work is divided by gender: men attend to the heavy work of clearing the land for planting rice while women clean and pound rice, fish, and weed the planted crops. This routine is followed during ten months of every year, with a couple of months left around the New Year, when they can spend more time in the village engaging in domestic pursuits like house building.
The Mende are patrilineal, patrilocal, and polygamous. The household unit is represented by at least one man and perhaps several of his brothers, with all of their wives and children . One or more brothers and married sisters usually leave sooner or later and are incorporated into other residential units. The senior male has moral authority—the right to respect and obedience—over the family as a whole, especially with regard to the negotiation of debts, damages, and bride-wealth.
Secret society
Poro Society
One of the greatest sins a Mende man can commit is to give away the secrets of the their tribe. The Poro society is the male equivalent to the Sande society. When inducted into this society, Mende boys are initiated into manhood. Many of their rituals parallel those of the Sande society.
The Poro prepares men for leadership in the community, so they might attain wisdom, accept responsibility, and gain power. It begins with the child's grade of discovery, followed by extensive training and service. During the seven-year initiation period, the young men converse with each other using a secret language and passwords, known only to other Poro members. The member always knows and understands what is being said. This is part of the mystery of this secret society.
At the beginning, young men aged 20 are called into the society and are trained by the group above them, along with a few elders. There is much work to be done during the initiation process. Dancing the masks is part of this work, but not the most important part. Only through work does the dance of the mask become meaningful.
Sande society
All Mende women when they reach puberty begin the initiation process into the Sande society. The goals of this secret society are to teach young Mende women the responsibilities of adulthood. The girls are taught to be hard working and modest in their behavior, especially towards their elders. Sande influences every aspect of a Mende woman's life; it is present before birth and still present after.
Sande is the guardian of women; their protector and guide through life. It is Sande that grants a woman with an identity and a personality. Mende women love Sande, they celebrate it and treasure it, and pass it down through the generations. The Sande society arouses the highest aspirations among its members. It is concerned with defining what it is to be human and of discovering the ways of promoting love, justice, and harmony. It is a moral philosophy that focuses on the perpetual refinement of the individual. Sande leaders serve as models to women in the community. They exemplify the highest of Mende ideals, and they have the duty of enforcing positive social relationships and of removing any harm that might come to women in their community. "This is Sande; women together in their womanhood, in a free exchange of words and actions among sisters. Where ever two or three women are gathered together, there is the spirit of Sande."
Sande Hierarchy
The Sande society is organized by a hierarchy of positions. The sowie are the highest-ranking leaders of the group. It is their job to model to the Mende women the utmost of Mende social values. It is also their duty to enforce proper social relationships and to remove anything that might be harmful to the women in their community. The sowie have control over certain sacred knowledge that is essential to the development of success and happiness in an individual, and also to the well-being of the community. They are the experts of the Sande women and have access to spirit ancestors and forces of nature.
The rank below sowie is ligba. There are two grades within ligba; Ligba Wa (senior) and Ligba Wulo (junior). In any group there is only one Ligba Wa, she is an executive officer in Sande. Before a woman can take a leadership role in artistic activities she must be eligible at least as a Ligba Wulo. An ordinary member is referred to as nyaha. The word indicates that the Sande initiation makes a woman of a child, and every woman into a wife. An initiate in training is called mbogdoni. A non-member is kpowa. As a noun kpowa means "an ignoramus, a dummy, a fool" as a verb it means "to become insane or deranged.
Arts
Much Mandé art is in the form of jewelry and carvings. The masks associated with the fraternal and sorority associations of the Marka and the Mendé are probably the best-known, and finely crafted in the region. The Mandé also produce beautifully woven fabrics which are popular throughout western Africa, and gold and silver necklaces, bracelets, armlets, and earrings. The bells on the necklaces are of the type believed capable of being heard by spirits, ringing in both worlds, that of the ancestors and the living. Mandé hunters often wear a single bell that can be easily silenced when stealth is necessary. Women, on the other hand, often wear multiple bells, referring to concepts of community, since the bells ring harmoniously together.
Mende masks
Masks are the collective Mind of Mende community; viewed as one body, they are the Spirit of the Mende people. The Mende masked figures are a reminder that human beings have a dual existence; they live in the concrete world of flesh and material things and the spirit world of dreams, faith, aspirations and imagination.
The features of a Mende mask convey Mende ideals of female morality and physical beauty. The bird on top of the head represents a woman's natural intuition that lets her see and know things that others can't. The high or broad forehead represents good luck or the sharp, contemplative mind of the ideal Sande woman. Downcast eyes symbolize a spiritual nature and it is through these small slits that a woman wearing the mask would look out of. The small mouth signifies the ideal woman's quiet and humble character. The markings on the cheeks are representative of the decorative scars girls receive as they step into womanhood. The scars are a symbol of her new, harder life. The neck rolls are an indication of the health of an ideal women. In the Mende culture full-figured women are beautiful. The intricate hairstyles reveal the close ties within a community of women. The holes at the base of the mask are where the rest of the costume is attached. A woman who wears these masks must not expose any part of her body or a vengeful spirit may take possession of her. Women often cover their bodies with masses of raffia or black cloth.
When a girl becomes initiated into the Sande society, the village's master woodcarver creates a special mask just for her. The woodcarver must wait until he has a dream that guides him to make the mask a certain way for the recipient. A mask must be kept hidden in a secret place when no one is wearing it.
Dancing
Learning dance is a harsh discipline that every Mende girl must tackle. Girls practice for hours at a time until they drop from exhaustion. Ndoli jowei, the expert in dancing, is in charge of teaching young Mende girls to dance. When girls make a mistake in the steps, they are whipped with a switch until they get it right. Often girls are awoken in the middle of the night to practice the dance; sometimes they are forced to stay awake for nearly 48 hours dancing almost the entire time. By the end of their brutal training, the girls have transformed into young woman who are tough and confident even in the harshest of conditions. They are in great physical shape and have endurance and stamina.
Gonde is also a Ndoli jowei, but rather than the harsh enforcer she is the comic relief. Gonde becomes a friend to the initiates, amusing them to help them forget the hard ordeals they are going through. She coaches the girls who are slow in dancing, encouraging the girls to work hard. "Gonde is a funny, lovable character who lightens the gloom and reminds everyone that Sande is not always so deadly serious."
Ndoli jowei is the principal spirit for celebration, although she also appears on other occasions besides celebrations. In Sande initiation there are three major events in which the ndoli jowei appear publicly. The first occurs 1-3 days after the initiates have been taken into the bush to be circumcised. This event is known as yaya gbegbi. At this time the ndoli jowei comes into town with a group of Sande women while the initiates stay in the bush recovering from their operations. The women come into town to tell men they have initiated people into Sande. They go through the town waving leaves and gathering food and other supplies that they need. Ndoli jowei does not dance on this occasion because it is not yet time for celebration. She is there only as a reminder of the powerful medicine which has been summoned by the Sande session. This validates the unruly behavior of the Sande women. The next time ndoli jowei appears is at a minor feast called Kpete gbula yombo le or Sowo mba yili gbi. At this occasion, an announcement is made to inform people of the date for the gani celebration; which is the last event of the Sande initiation that ndoli jowei appears at. At this time, the new initiates are brought into town for the first time since the initiation process began; accompanied by ndoli jowei. This is a happy occasion where dances are performed by both the maskers and the initiates.
Color Symbolism
Hojo is a white clay that Mende women use to mark their territory. The clay comes from the water like many other aspects of Sande. Its smooth, shiny surface reflects light, making it eye-catching. Hojo is found in a scale of colors from beige to pure white. The pure white Hojo is more rare, found only deep beneath the surface of the water. Hojo and Sande are parallel in that they are both well hidden and secretive in its purest form.
White is the color of Sande. To the Mende, the pureness of white signifies the cleanliness and absence of imperfections. "It shows a 'harmlessness'; it is void of all things satanic and is thus 'a positive and helpful color. White is symbolic of the spirit world and also of the secret parts of society where people aim for the highest standards.
Objects and people who are marked with Hojo are under Sande protection and control. They are subject to authority of Sande law and punishment. Initiates are colored with this white clay to show that they are property of Sande. This signifies that they are under the protection of Sande and should not be fooled with. Sowei, the judge of women, wears white to represent clear thinking and justice.
Hair
A woman's hair is a sign of femininity. Both thickness and length are elements that are admired by the Mende. Thickness means the woman has more individual strands of hair and the length is proof of strength. It takes time, care and patience to grow a beautiful, full head of hair. Ideas about hair root women to nature, the way hair grows is compared to the way forests grow. The vegetation on earth is the "hair" on the head of Mother Nature in the same way the hair on the head of a woman is her "foliage." (Boone) A woman with long, thick hair illustrates a life force, she may be blessed with a green thumb giving her the ability to have a promising farm and many healthy children.
Hairstyles are very important in Mende society. A Mende woman's hair must be well groomed, clean, and oiled. Hair must be tied down under strict control and shaped into intricate, elegant styles for the sake of beauty and sex appeal. Dirty, disheveled hair is a sign of insanity. A woman who does not groom and maintain her hair has neglected the community's standards of behavior. Only a woman in mourning can let her hair loose. The Mende finds unarranged "wild" hair immoral and connects it to wild behavior.
Body alterations
A key element of Sande initiation is the clitoridectomy, or female circumcision. This surgery is supposed to foreshadow the pain a Mende woman experiences during childbirth. The shock of this experience also tests a Mende woman's physical endurance. The shared pain of the clitoridectomy creates permanent bonds among the initiates. Vows that express a social bond are taken after the operation; these vows are a metaphor for the support the women will have during the pains of childbirth.
This procedure is considered necessary to change Mende children, who are considered to be of neutral sex before the procedure, to heterosexual, gendered adults. Circumcision is thought to remove the female's residue of maleness.
Neck Rings
The neck rings at the base of the mask are an exaggeration of actual neck creases. Mende people consider a beautiful neck to be one with rings: they are a sign of beauty because they suggest wealth, high status, and are sexually attractive. The rings indicate prosperity and wholesome living, and are given by God to show his affection for a fortunate few. As well, the rings indicate a relationship with the divine: the Sowo itself is a deity from the waters, and the neck rings represent the concentric waves that are formed on still water by Sowo's head breaking through the surface. The spirit comes from the water, and what the human eye sees on the necks of women "is human in form, but divine in essence", as portrayed in the mask.
Mende syllabary
The Mende syllabary was invented in 1921 by Kisimi Kamara (ca. 1890-1962) of Sierra Leone. Seeing how the British managed to take over his country, Kisimi concluded that their power was partly a result of their literacy. He decided to give his own people that ability. Kisimi claimed he was inspired in a dream to create the Mende syllabary, which he called Ki-ka-ku. During the 1920s and 1930s, he ran a school in southern Sierra Leone to teach Ki-ka-ku. The syllabary became a popular method of keeping records and writing letters.
During the 1940s, the British set up the Protectorate Literacy Bureau in Sierra Leone's second largest city of Bo. Its goal was to teach the Mende people to read and write with a version of the Latin alphabet. As a result, usage of Kisimi's syllabary gradually diminished and it was eventually forgotten.
Politics
The politics of Sierra Leone have traditionally been dominated by the Mende. The Sierra Leone People's Party (SLPP), which is one of the two major political party in the country, is predominantly based among the Mende people. The SLPP gets most of its support in Mende- predominate south-east region of Sierra Leone. Most of the country's top government positions have been held by the Mende. Sierra Leone's first Prime minister Sir Milton Margai, who lead the country to independence from the United Kingdom on April 27, 1961 was a prominent member of the Mende ethnic group. Other prominent Sierra Leonean politicians from the Mende ethnic group include the country's second prime minister Sir Albert Margai, who was also the younger brother of Milton Margai; former commander of the Republic of Sierra Leone Armed Forces and former Sierra Leone's head of state Brigadier David Lansana; former Head of State of Sierra Leone Brigadier General Julius Maada Bio; former Sierra Leone's vice president Albert Joe Demby; former Sierra Leone's vice president and attorney general Solomon Berewa; former Sierra Leone's vice president minister of Justice and Attorney General Francis Minah; former Sierra Leone's attorney general and one of the founding members of the Sierra Leone People's Party (SLPP) Banja Tejan-Sie. Samuel Hinga Norman, who was Sierra Leone's minister of Defense and former leader of the militant group the Civil Defense Forces (commonly known as the Kamajors). Sierra Leonean politician Charles Margai, who is the leader of one of the country's main opposition party the People's Movement for Democratic Change (PMDC). He is also the son former prime minister Albert Margai and the nephew of Milton Margai; and former Sierra Leone's minister of finance John Oponjo Benjamin.
Connection to American Slavery
Dana Rosenbalt of CNN reported that Rick Kittles, PHD, CEO and Founder of African Ancestry INC. stated:The person who took the test, Ms. Mineola Johnson, we isolated the DNA from her swab and were able to determine an identical match among the Mende people from Sierra Leone. A "99.7%" confirmation of Ms. Mineola Johnson's DNA. James Johnson, Mineola's 75-year-old son. "We know where we are, to know the depth of what we know today is truly a historical moment in my life and my whole family's life." According to the CNN article "Kittles claims to have a database of more than 25,000 lineages from more than 384 African ethnic groups".
Notable Mende people
Politicians
- Sir Milton Margai, lead Sierra Leone to independence in 1961, and became the nation's first prime minister from 1961-1964.
- Sir Albert Margai, second prime minister of Sierra Leone from 1964-1967; the brother of Sir Milton Margai and father of Charles Margai.
- David Lansana, former Head of State of Sierra Leone
- Julius Maada Bio, former Head of State of Sierra Leone.
- Solomon Berewa, former Sierra Leone's Attorney General and Sierra Leone's vice-president from 2002-2007.
- Francis Minah, served as Sierra Leone's minister of Justice and Attorney General from 1978–1985 and Sierra Leone's vice president from 1985-1987.
- Albert Joe Demby, former vice-president of Sierra Leone
- Sir Banja Tejan-Sie, former Sierra Leone attorney general and one of the founding members of the Sierra Leone People's Party (SLPP).
- John Oponjo Benjamin, Sierra Leonean Minister of Finance from 2002-2007.
- Ella Koblo Gulama, the first woman to be elected in the parliament of Sierra Leone and the first woman to be elected as cabinet minister
- Bernadette Lahai, Sierra Leonean politician and currently a member of Parliament representing Kenema District
- Sam Bockarie, former Sierra Leonean rebel leader
- Joe Robert Pemagbi, current Sierra Leone ambassador to the United Nations.
- Charles Margai, Sierra Leonean politician and leader of the People's Movement for Democratical Change political party
- Joseph Ganda, Sierra Leonean Archbishop
- David Woobay, current mayor and Council Chairman of Moymaba
- John Karimu, Sierra Leonean politician and former minister of Finance
- Samuel Hinga Norman, Sierra Leone defense minister from 1998- 2002 and former head of the militant group the Civil Defense Forces (commonly known as the Kamajors).
- Sama Sahr Mondeh, Sierra Leone minister of Agriculture and Food Security from 2002-2007.
- Mary Musa, current mayor of Koidu Town
- Solomon Musa, vice chairman of the NPRC, a military government that rule Sierra Leone from 1992-1996.
- Augustine Bockarie, member of parliament of Sierra Leone representing Kono District
- Bindi Hindowa Samba, paramount chief of Bo District
- Allieu Kondewa, former commander of the Civil Defence Forces.
Entertainers
Football stars
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