Document ID: C_2_09
Section: C_Global_Traditions
Keywords: Dogon, Nommo, Sirius, Sirius B, po tolo, Marcel Griaule, Germaine Dieterlen, Ogotemmêli, Robert Temple, Sirius Mystery, Walter van Beek, Bandiagara, Mali, Amma, Ogo, Pale Fox, Sigui, water beings, amphibious, knowledge giver, Sothic cycle, Sopdet, contamination hypothesis, Le Renard Pâle, fonio, Emme Ya Tolo, sacrificial death, ark descent, Oannes parallel, Apkallu, fish beings, binary star, white dwarf, African astronomy, ethnographic methodology, leading witness
Category Tags: mythology, cross-cultural, nde-afterlife
Cross-References: A_1_03 · C_4_01 · C_4_03 · B_2_01 · C_2_03 · C_1_01 · I_4_02 · E_4_01
Reliability Tier: Tier 2-3 (Dogon cultural traditions are documented and real; Sirius B knowledge claims are actively disputed with strong skeptical counter-evidence)
Last Updated: Feb 27, 2026 | Source Count: 21 | Weighted Score: 32 | Source Confidence: [4/5] | Confidence: Mixed

QUICK SUMMARY

This document examines Dogon / Nommo Comprehensive, a topic within the Global Traditions research area. Key areas of investigation include Geography and Demographics, Marcel Griaule and the Ethnographic Record, Ogotemmêli — The Primary Informant. The analysis spans topics including ** Dogon, Nommo, Sirius, Sirius B, po tolo. Notable findings include: §1 The Dogon People and Their Traditions. The document presents evidence organized across multiple tiers — from peer-reviewed and verified claims to more speculative interpretations — with cross-references to related topics throughout the knowledge base.

DOCUMENT NAVIGATION

• §1 The Dogon People and Their Traditions
• §2 The Sirius Mystery
• §3 Skeptical Responses and Debunking
• §4 The Nommo — Water Beings and Knowledge Givers
• §5 Cross-Cultural / Cross-Disciplinary Connections

1. THE DOGON PEOPLE AND THEIR TRADITIONS

1.1 Geography and Demographics

The Dogon are a West African ethnic group inhabiting the Bandiagara Escarpment and the surrounding Seno Plain in central Mali, approximately 300 km south of Timbuktu. The escarpment is a dramatic sandstone cliff stretching roughly 150 km, with villages built into cliff faces, on top of the plateau, and across the sandy lowlands below.

The Dogon are believed to have migrated to the Bandiagara region between the 13th and 15th centuries CE, possibly fleeing Islamization in the western Sahel or the collapse of the Ghana and Mali empires. Earlier inhabitants of the escarpment, the Tellem people, left cliff-dwelling structures and burial sites that the Dogon later repurposed. Before the Tellem, the Toloy culture occupied the area (radiocarbon-dated to as early as the 3rd century BCE).

1.2 Marcel Griaule and the Ethnographic Record

The modern Western understanding of Dogon cosmology derives almost entirely from the fieldwork of Marcel Griaule (1898–1956), a French ethnographer who first visited Dogon country in 1931 as part of the Mission Dakar-Djibouti (1931–1933), a large-scale ethnographic expedition led by Griaule and Michel Leiris that traveled across the full width of Africa from Dakar, Senegal to Djibouti on the Horn of Africa.

Germaine Dieterlen, Griaule's long-time collaborator and student, continued fieldwork with the Dogon after his death. She co-authored the landmark article "A Sudanese Sirius System" with Griaule (Journal de la Société des Africanistes, Vol. 20, 1950), which first brought Dogon astronomical claims to scholarly attention.

1.3 Ogotemmêli — The Primary Informant

Ogotemmêli was a blind Dogon elder and hunter who served as Griaule's principal informant during the 1946–1948 fieldwork seasons. He was described as a respected member of his community, a former hunter blinded by a gunpowder accident. Over a series of 33 days of conversations in Ogotemmêli's home in Sanga, Griaule recorded what he presented as the "deep knowledge" (la connaissance profonde) of Dogon religion and cosmology — a systematized metaphysical framework that Griaule contrasted with the "surface" knowledge available to uninitiated Dogon.

This distinction between levels of knowledge — surface, intermediate, and deep — became central to Griaule's methodology and, later, to the controversy surrounding his work. Griaule argued that the Dogon possessed four levels of increasing esoteric knowledge, with Ogotemmêli revealing only the third level. The deepest level, Griaule claimed, remained inaccessible even to most Dogon.

1.4 Dogon Cosmology — Core Elements

Based on Griaule and Dieterlen's published accounts, Dogon creation cosmology includes the following major elements:

Amma (The Creator God)

Amma is the supreme creator deity. In the Dogon account, Amma created the universe through a vibrating, spiraling motion — throwing pellets of earth that expanded into stars and cosmic bodies. This vibrational/spiraling creation motif has drawn comparisons to modern concepts of wave-based cosmogenesis, though such parallels should be treated with extreme caution.

The Primordial Egg (Aduno Tal)

Amma's creative act began with a cosmic egg that contained four elements and the seeds of all future creation. The egg vibrated seven times, establishing the cardinal directions and the structure of the cosmos. The egg contained eight seeds (the "seeds of Amma"), prefiguring all categories of being.

Ogo / The Pale Fox (Yurugu)

Ogo was a primordial being who rebelled against Amma's ordered plan. Impatient and incomplete, Ogo tore a piece of the cosmic placenta and descended to earth prematurely, creating disorder. Ogo became the Pale Fox (Yurugu) — a trickster figure associated with divination. Dogon sand divination (performed by reading fox tracks in prepared sand tables) is connected to Ogo's ongoing attempts to find his lost twin.

The Nommo

The Nommo are the most significant figures for this research. They are described as amphibious, fish-like beings created by Amma, who came to earth to organize the world and teach humanity. The Nommo are discussed in detail in §4 below.

1.5 The Sigui Ceremony

The Sigui is the most important Dogon ceremonial cycle, performed approximately every 60 years (the reported range is 57–63 years between occurrences). The ceremony commemorates the first revelation of speech to humanity by the Nommo and the death of the first ancestor.

The 60-year cycle has been linked to the orbital period of Sirius B (approximately 50.09 years), though the match is not precise. During the Sigui, masked dancers perform the Kanaga dance, wear the distinctive cross-shaped Kanaga masks, and reenact the descent of the Nommo. The ceremony moves from village to village over six consecutive years.

1.6 Dogon Art and Symbolism

Dogon material culture is among the most celebrated in African art:

• Kanaga masks: tall cross-shaped dance masks representing the cosmic structure (upper world, lower world)
• Satimbe masks: featuring a female figure (the yasigine, "sister of the Sigui")
• Toguna (men's house): low-ceilinged meeting structures with carved pillars, where dispute resolution and cosmological discussion occur
• Granary doors: intricately carved wooden doors depicting Nommo figures, crocodiles, ancestors
• Nommo sculpture: paired or solitary figures with upraised arms, often depicting amphibious features

2. THE SIRIUS MYSTERY

2.1 The Core Claims

The "Sirius Mystery" refers to claims — originating in Griaule and Dieterlen's publications and amplified by Robert K.G. Temple — that the Dogon possessed detailed astronomical knowledge of the Sirius star system that should have been impossible to obtain without telescopes.

The principal claims, as presented by Griaule, Dieterlen, and Temple, are:

2.2 Robert K.G. Temple — "The Sirius Mystery" (1976)

Robert Kenneth Gould Temple (b. 1945) is an American-born, British-based author and Fellow of the Royal Astronomical Society. His book The Sirius Mystery: New Scientific Evidence of Alien Contact 5,000 Years Ago (St. Martin's Press, 1976; revised edition 1998) brought the Dogon astronomical claims to global attention.

Temple's core thesis:

1. The Dogon possess genuine, detailed knowledge of Sirius B that could not have been obtained through naked-eye observation.
2. This knowledge derives from direct contact with amphibious extraterrestrial beings (the Nommo) who originated from the Sirius system.
3. The Nommo also contacted civilizations in the ancient Near East — specifically the Sumerians, whose Oannes/Apkallu fish-beings (see A_1_03) represent the same contact event.
4. Knowledge of Sirius was transmitted from Sumer and Egypt to sub-Saharan Africa via cultural diffusion over millennia.

Temple drew connections between:

• Dogon Nommo and Sumerian Oannes (Adapa/Apkallu)
• The Dogon Sigui cycle and the Sirius B orbital period
• The Egyptian Sothic cycle (a 1,461-year calendar cycle based on the heliacal rising of Sirius/Sopdet)
• Dagon, the Philistine fish-god (though the etymological connection Dagon → Dogon is linguistically unfounded)

2.3 The Egyptian-Sirius Connection

Independent of the Dogon claims, Sirius held profound significance in ancient Egyptian civilization:

Temple argued that this deep Egyptian engagement with Sirius indicates ancient knowledge of the star's binary nature, transmitted from an even older source.

2.4 Po Tolo and Emme Ya Tolo — Detailed Analysis

The name Po Tolo translates as "fonio star" (po = the grain Digitaria exilis, the smallest cereal grain cultivated in West Africa; tolo = star). Griaule reported that the Dogon compared the density of Sirius B to the fonio seed — the smallest thing they knew — which paradoxically was described as the heaviest.

Emme Ya Tolo ("sorghum-female star") was described as a hypothetical third star in the Sirius system, larger than Po Tolo but with only one-quarter of its weight. Emme Ya Tolo was said to have its own satellite, Nyan Tolo. As of 2026, no Sirius C has been confirmed despite several observational claims (e.g., Benest & Duvent, 1995, Astronomy & Astrophysics: proposed a red dwarf companion based on perturbation analysis, but subsequent observations with the Hubble Space Telescope found no evidence).

3. SKEPTICAL RESPONSES AND DEBUNKING

3.1 Walter van Beek (1991) — The Key Critique

The most devastating critique of the Griaule-Temple thesis came from Dutch anthropologist Walter E.A. van Beek, who published "Dogon Restudied: A Field Evaluation of the Work of Marcel Griaule" in Current Anthropology, Vol. 32, No. 2 (April 1991), pp. 139–167. Van Beek's findings:

Van Beek wrote (1991, p. 148): "Though they do speak about 'sigu tolo' [which is simply the star Sirius], they disagree completely with each other as to which star is meant; for most of them, the term 'po tolo' is meaningless."

Van Beek's article included responses from several scholars, some defending Griaule's reputation and noting the possible existence of secret knowledge that van Beek was simply not initiated into.

3.2 The Contamination Hypothesis

Carl Sagan addressed the Dogon claims in Broca's Brain: Reflections on the Romance of Science (Random House, 1979), chapter 6 ("White Dwarfs and Little Green Men"). Sagan proposed that the most parsimonious explanation was cultural contamination — the Dogon absorbed knowledge of Sirius B from contact with Europeans.

Key contamination vectors:

• French colonial presence in Mali from 1893 onward (Bandiagara captured 1893)
• French colonial schools established in the region by the early 1900s
• Missionaries (particularly Catholic White Fathers, active in Dogon country from the early 20th century)
• French military servicemen (many Dogon served as tirailleurs sénégalais in World War I and World War II)
• Sirius B was first observed telescopically by Alvan Graham Clark on January 31, 1862, using an 18.5-inch refractor
• Sirius B's white dwarf nature was theorized by Walter Adams in 1915 (spectral analysis) and confirmed by 1925
• The orbital period of Sirius B was calculated by Arthur Auwers in 1862 (revised multiple times; modern value: 50.09 years)

This means that between Clark's observation in 1862 and Griaule's fieldwork beginning in 1931, there were 69 years during which knowledge of Sirius B's existence, density, and orbital period was available in European astronomy. Colonial soldiers, teachers, and missionaries could easily have transmitted this information to the Dogon during that period.

3.3 Additional Critiques

Philip Coppens (1971–2012), a Belgian author, noted that Griaule's own field methodology progressively changed from neutral observation in the 1930s to actively seeking comprehensive cosmological systems in the 1940s — a shift that coincided with the increasingly elaborate claims attributed to Ogotemmêli.

Ian Ridpath ("Investigating the Sirius Mystery," Skeptical Inquirer, Fall 1978) pointed out that the Dogon descriptions of Saturn's rings and Jupiter's four Galilean moons — also attributed to traditional knowledge — were basic facts available in any European schoolbook since the 17th century, making independent Dogon discovery unnecessary.

Paul Dougall (2015) argued that the Dogon astronomical knowledge that can be independently confirmed (awareness of Sirius as the brightest star, seasonal cycles linked to Sirius visibility) is entirely consistent with skilled naked-eye astronomical observation and requires no anomalous explanation.

Robert Burnham Jr. (Burnham's Celestial Handbook, 1978) noted that Sirius B was an object of widespread popular-science fascination in the early 20th century and appeared in many non-specialist publications that could have reached Mali through colonial networks.

3.4 Defense of the Griaule Tradition

Defenders of Griaule's account have raised several counterarguments:

• Secrecy of sacred knowledge: Dogon esoteric knowledge is restricted to specific lineages and initiatory levels. Van Beek may not have been given access to the deepest level of knowledge.
• Griaule's adoption: Griaule was reportedly adopted into a Dogon family and given an honorary initiatory status (the olu baru), granting him access that a subsequent researcher might not receive.
• Dieterlen's independent confirmation: Germaine Dieterlen continued working with Dogon informants after Griaule's death and maintained the accuracy of the reported cosmology.
• Artifact evidence: Some Dogon ritual objects (masks, sand drawings) do appear to encode astronomical diagrams, though their interpretation is contested.

3.5 Summary Assessment

The weight of evidence as of 2026 leans toward the contamination/leading-witness hypothesis:

• Only one primary informant (Ogotemmêli) provided the core claims
• No independent researcher has replicated Griaule's specific findings about Sirius B
• The timeline of European colonial presence provides ample opportunity for knowledge transfer
• However, the broader Dogon cultural tradition — the Sigui ceremony, the cosmological framework, the Nommo tradition — is authentic and predates Griaule's intervention

4. THE NOMMO — WATER BEINGS AND KNOWLEDGE GIVERS

4.1 The Nommo in Dogon Tradition

Regardless of the Sirius B controversy, the Nommo tradition is independently significant. According to Griaule and Dieterlen — and corroborated by the existence of Nommo sculptures, masks, and ceremonies predating Griaule's arrival — the Nommo are central figures in Dogon myth.

The Nommo are described as:

• Amphibious beings: part human, part fish or serpent; capable of living in water and on land
• Created by Amma: the first complete, ordered beings, in contrast to the incomplete and disorderly Ogo
• Descended from the sky in an "ark": the Nommo's vessel descended amid great noise and wind, blackening the earth where it landed — this "ark" narrative is one of the most widely discussed elements
• Teachers and civilizers: the Nommo taught humanity speech, agriculture, weaving, metallurgy, and social organization
• Self-sacrificing: at least one Nommo (the Nommo Semi) was sacrificed, dismembered, and resurrected — distributing parts of its body across the world to sanctify and organize creation

4.2 Nommo Categories

Griaule and Dieterlen described several categories of Nommo:

4.3 The Ark Descent Narrative

The Nommo's descent to earth is described in detail:

• The ark was a granary-shaped structure (the Dogon granary form — a cylinder topped by a cone — serves as a cosmic model)
• It descended on a copper chain from the sky to a designated place
• During descent, it was accompanied by fire, wind, thunder, and a great noise
• The landing blackened and scorched the earth
• The Nommo emerged and "planted the first field" — establishing the agricultural foundation of civilization

This narrative has been compared to modern rocket or spacecraft descent descriptions, though the parallels to thunder-and-fire theophany narratives found in virtually every world mythology (e.g., Yahweh at Sinai, Indra's thunderbolt) suggest a common mythological motif rather than literal description.

4.4 Sacrificial Death and Resurrection

The theme of a knowledge-giving being who dies and is resurrected is one of the most widespread motifs in world mythology and directly connects the Nommo to:

• Osiris (Egyptian): murdered, dismembered, reassembled, resurrected
• Tammuz/Dumuzi (Sumerian/Babylonian): seasonal death and rebirth
• Christ (Christian): sacrificial death and resurrection
• Quetzalcoatl (Mesoamerican): departure and promised return
• Odin (Norse): hangs on Yggdrasil for nine nights, "dies" and gains knowledge

The Nommo Semi's dismemberment distributes sacred substance across the cosmos — a pattern identical to the Vedic Purusha (Rig Veda 10.90) and the Norse Ymir (Prose Edda), where the body of a primordial being becomes the material of the world.

4.5 The Oannes/Apkallu Parallel (A_1_03)

The most striking cross-cultural parallel to the Nommo is the Sumerian/Babylonian Apkallu tradition:

This parallel was central to Temple's argument, though it can also be explained through: (a) the universality of water-as-origin mythology; (b) the widespread West Africa/Near East cultural contact via trans-Saharan trade routes; or (c) the common human tendency to project knowledge origins onto supernatural aquatic beings.

4.6 Additional Parallels

4.7 The DNA / Spiral Creation Motif

One of the more speculative but frequently noted aspects of the Dogon creation account is the emphasis on spiraling motion and vibrational creation. The Dogon describe Amma's creative act as involving spinning, vibrating seeds that unwound in a spiral pattern. Researchers have compared this to the double helix structure of DNA (Watson and Crick, 1953) or to modern cosmological models involving spiral galaxies and wave-based creation.

These parallels should be treated with extreme caution: spiral imagery is among the most common motifs in human art and mythology (appearing in shell forms, water vortices, plant growth, weather patterns), and post-hoc analogies to DNA or quantum mechanics are a well-documented trap in alternative history writing. The Dogon spiral creation story is interesting as a cosmological motif but does not constitute evidence of ancient scientific knowledge.

5. CROSS-CULTURAL / CROSS-DISCIPLINARY CONNECTIONS

5.1 The Water-Being Knowledge-Giver Pattern

Across the project's research, a recurring pattern emerges: beings associated with water arrive and give foundational knowledge to humanity. Whether called Nommo, Apkallu, Viracocha, or Fuxi, this pattern appears on every inhabited continent. Two explanations dominate:

1. Diffusionist: A single contact event (alien, antediluvian civilization, or otherwise) was preserved in fragmented form across cultures (Temple's position).
2. Independent invention: Water is universally associated with creation, birth, and origin; projecting wisdom onto aquatic beings is a natural psychological/cultural process.

The Dogon Nommo tradition is one of the clearest and most detailed examples of this pattern, making it valuable regardless of one's position on the Sirius controversy.

5.2 Sirius in Global Tradition

Sirius is the brightest star in the night sky (apparent magnitude −1.46) and has held cultural significance across many civilizations:

• Egypt: Sopdet, herald of the Nile flood (see §2.3)
• Greece: Seirios ("scorching"), associated with the dog days of summer
• Polynesia: navigation star used for oceanic wayfinding
• Chinese: Tianlang ("celestial wolf")
• Cherokee: associated with Antares as a pair of dog stars guarding the path of souls

5.3 The Griaule Controversy as a Methodological Lesson

For the broader research project, the Griaule-Dogon case serves as a critical methodological warning: a single ethnographer with a single informant, operating from a cultural position of authority in a colonial context, can — even with the best of intentions — shape the data to fit preconceived frameworks. The case illustrates:

• The danger of confirmation bias in cross-cultural research
• The importance of independent replication (van Beek's inability to confirm Griaule)
• The problem of secret knowledge claims (unfalsifiable: absence of evidence can always be attributed to secrecy)
• The value of skeptical peer review (Sagan, van Beek, Ridpath)

This lesson applies directly to other sources in this project, including Credo Mutwa's accounts (C_4_01), ancient astronaut interpretations, and any research that relies on a single informant or unverifiable oral tradition.

5.4 Connections to Other Documents

• A_1_03 (Apkallu/Oannes/Seven Sages): The primary parallel tradition. Both Nommo and Apkallu are amphibious knowledge-givers from the sky/sea who teach civilization before the current age. Whether this reflects common mythology, cultural contact, or a shared event remains an open question.
• C_4_01 (Credo Mutwa / African Traditions): Mutwa referenced the Dogon and the "fish people" in his accounts of African serpent/reptilian traditions. The Chitauri and the Nommo occupy different ecological niches — the Chitauri are reptilian sky-beings; the Nommo are aquatic civilizers — but both represent non-human teachers.
• C_4_03 (Yoruba / Ogun / Divine Smiths): West African traditions of divine beings who bring metallurgical and civilizational knowledge. Ogun's blacksmithing parallels the Nommo's role as organizers of material culture.
• B_2_01 (Reptilian Beings Overview): The Nommo, while primarily fish-form rather than reptilian, are sometimes included in surveys of non-human intelligent beings in mythology. Their aquatic nature connects them to serpent/dragon traditions.
• C_2_03 (Viracocha / South American Knowledge Givers): Viracocha, like the Nommo, emerges from or is associated with water, teaches civilization, and departs. The structural parallel is strong despite geographic distance.
• C_1_01 (Cross-Cultural Patterns): The Dogon Nommo belong to the broader pattern of worldwide knowledge-giver traditions analyzed in C_1_01.
• I_4_02 (Non-Human Intelligence Hypothesis): The Nommo tradition is sometimes cited as evidence for historical contact with non-human intelligence; the Sirius controversy is frequently discussed in UAP/NHI contexts.
• E_4_01 (Precession of the Equinoxes): The Sigui ceremony's 60-year cycle has been compared to precessional numbers, though the connection is tenuous.

CROSS-REFERENCE INDEX

• A_1_03 — Apkallu / Oannes / Seven Sages: Primary parallel — amphibious knowledge-givers in Sumerian tradition
• B_2_01 — Reptilian Beings Overview: Nommo as non-human intelligent beings in mythology
• C_2_03 — Viracocha / South American Knowledge Givers: Water-associated civilizer archetype
• C_4_01 — Credo Mutwa / African Traditions: Broader African non-human being traditions, Dogon referenced by Mutwa
• C_1_01 — Cross-Cultural Patterns: Nommo as instance of global knowledge-giver pattern
• C_4_03 — Yoruba / Ogun / Divine Smiths: West African divine civilizer traditions
• E_4_01 — Precession of the Equinoxes: Astronomical cycles, precessional numbers
• I_4_02 — Non-Human Intelligence Hypothesis: Nommo as alleged NHI contact evidence

SOURCE NOTES & RELIABILITY ASSESSMENT

Source Analysis

This document synthesizes published ethnographic, astronomical, and critical sources:

Tier Classification Rationale

Overall Assessment: Tier 2–3 — The Dogon cultural traditions are genuine and significant. The Sirius B claims are disputed with strong counter-evidence favoring contamination. The Nommo knowledge-giver pattern is real and cross-culturally important regardless of the Sirius controversy.

Document C_2_09 — Part of the Theories of Anything project

Section C: Global Traditions

Source Tier Classification

This document references sources across multiple evidence tiers within this project's reliability framework:

Counter-Arguments & Criticisms

No significant counter-arguments exist in the scholarly literature for the core claims presented here. The topic of Dogon Nommo Comprehensive represents established knowledge within global cultural and religious traditions with no active scholarly dispute over the fundamental claims presented in this document.

IMAGES

BIBLIOGRAPHY

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2. Griaule, Marcel; Dieterlen, Germaine | 1950 | "A Sudanese Sirius System" | Journal de la Société des Africanistes | ∅ | 20::273–294 | ∅ | ∅ | doi:10.3406/jafr.1950.2611 | ∅ | ∅ | ∅
3. Griaule, Marcel; Dieterlen, Germaine | 1965 | ∅ | Le Renard Pâle | ∅ | ∅ | Institut d'Éthnologie | ∅ | doi:10.1525/aa.1967.69.5.02a00260 | ∅ | ∅ | ∅
4. Temple, Robert K.G. | 1976 | ∅ | The Sirius Mystery | ∅ | ∅ | St | ∅ | isbn:9780312727314 | ∅ | ∅ | Martin's Press, (revised 1998)
5. Van Beek, Walter E.A | 1991 | "Dogon Restudied: A Field Evaluation of the Work of Marcel Griaule" | Current Anthropology | ∅ | 32.2::139–167 | ∅ | ∅ | doi:10.1086/203932 | ∅ | ∅ | ∅
6. Sagan, Carl | 1979 | ∅ | Broca's Brain: Reflections on the Romance of Science | ∅ | ∅ | Random House | ∅ | doi:10.1126/science.205.4401.38 | ∅ | ∅ | ∅
7. Ridpath, Ian | 1978 | "Investigating the Sirius Mystery" | Skeptical Inquirer | ∅ | 3.1::56–62 | ∅ | ∅ | ∅ | ∅ | ∅ | ∅
8. Berossus. . c | ∅ | ∅ | Babyloniaca | ∅ | ∅ | 281 BCE (fragments via Alexander Polyhistor / Eusebius) | ∅ | ∅ | ∅ | ∅ | ∅
9. Calame-Griaule, Geneviève | 1965 | ∅ | Ethnologie et langage: La parole chez les Dogon | ∅ | ∅ | Paris: Gallimard | ∅ | ∅ | ∅ | ∅ | ∅
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11. Clifford, James | 1988 | "Power and Dialogue in Ethnography: Marcel Griaule's Initiation" | The Predicament of Culture | ∅ | ∅ | In , 55 91 | ∅ | ∅ | ∅ | ∅ | Cambridge: Harvard University Press
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13. Burnham, Robert, Jr | 1978 | ∅ | Burnham's Celestial Handbook | ∅ | ∅ | 3 vols | ∅ | ∅ | ∅ | ∅ | New York: Dover
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18. Imperato, Pascal James | 1978 | ∅ | Dogon Cliff Dwellers: The Art of Mali's Mountain People | ∅ | ∅ | New York: L | ∅ | ∅ | ∅ | ∅ | Kahan Gallery
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