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Post a Comment. July 22, Tamberma Batammariba women wearing their traditional antelope headdress, Togo. Yves Regaldi In Togo, they are residing in the northeastern Kara regions of Northern Togo with the Kabye kabre people,who are the second largest tribe in Togo. Batammariba man playing traditional musical instrument. The Somba people practice this technique during male initiation into adulthood. A traditional herbs is pounded and robbed on the penis.

Somba initiates undergoing penis elongation practice. Circa After that, a branch of tree or an ivory is cut and a hole of a particular size is made for the initiate. The initiate put his penis in it for some months until it reach a particular size and length of his choice then he removes it.

Somba Batammariba man with his elongated and enlarged penis. Circa Batammariba woman from Koutammakou, Togo. Tamberma initiate. Batammariba man,Kara,Togo. Somba Warriors fighting with tribal weapons,Benin. Tamberma initiates. Batammariba old man smoking pipe at Walengo village,northern Togo. Somba man standing outside of his house Tata Somba. The Koutammakou landscape in north-eastern Togo, which extends into neighbouring Benin, is home to the Batammariba, whose remarkable mud tower-houses Takienta have come to be seen as a symbol of Togo.

In this landscape, nature is strongly associated with the rituals and beliefs of society. The 50,ha cultural landscape is remarkable due to the architecture of its tower-houses which are a reflection of social structure; its farmland and forest; Penis african tribe rituals the associations between people and landscape.

Many of the buildings are two storeys high and those with granaries feature an almost spherical form above a cylindrical base. Some of the buildings have flat roofs, others have conical thatched roofs. They are grouped in villages, which also include ceremonial spaces, Penis african tribe rituals, rocks and sites reserved for initiation ceremonies.

Koutammakou Togo No 1. In terms of the Operational Guidelines for the Implementation of the World Heritage Convention, paragraph 39, this is a cultural landscape. Brief description: The Koutammakou landscape in northeastern Togo and extending over the border into neighbouring Benin is home to the Batammariba whose remarkable tall, mud tower houses have come to be seen as a symbol of Togo.

Within their landscape, nature is strongly associated with the rituals and beliefs of society, and there is a strong interrelationship between symbolism, function and traditional practices. The beauty of these tower houses and their density has given them a high profile in west Africa where they have come to be almost as well know as the Dogon houses of the Bandiagara escarpment in Mali.

The Tammari culture extends over the border into Benin. Within Togo, the nominated site covers around 50, ha and joins the border between Togo and Benin for 15 km. The border thus cuts the overall cultural landscape area into two. No Buffer Zone is suggested as the large site is defined by natural boundaries to the north and south, the Atakora mountains and the Keran River respectively, and an international boundary to the east.

The Koutammakou as an evolving living landscape exhibits all the facets of an agricultural society working in harmony with the landscape and where nature underpins beliefs, ritual and everyday life. In many parts of Africa houses consist of a collection of separate buildings within an enclosure with each building becoming in effect a room of the homestead.

In Koutammakou these separate buildings are joined to the surrounding mud wall. Furthermore the mud Penis african tribe rituals are built up in layers, which give Penis african tribe rituals a pronounced effect of horizontal stripes.

Many of the buildings have two stories. In the case of granaries their almost spherical form swells out above cylindrical bases. Because of their dramatic form, Takienta tower-houses have been widely photographed over the past years. Some of these early photographs — not shown in the dossier — depict much larger complexes than exist today, with as many as twenty buildings making Nude college girls deepthroat homesteads compared with around eight now.

The Penis african tribe rituals tower-houses as a reflection of Penis african tribe rituals structure Takienta tower-houses reflect the social structure of the villages: they are built to meet the needs of those living in them today. The houses themselves may therefore not be of any great age. However their form, and the techniques used in their construction, reflect a long tradition — perhaps extending back at least to when the Batammariba people are thought to have arrived in northern Togo.

Villages reflect clan allegiances with clans being associated with groups of houses, but also with ceremonial spaces, springs, rocks and sites reserved for initiation ceremonies. Within Koutammakou villages the houses are relatively widely dispersed. It is said that the Beatle bar jaco beach sexy between houses is determined by the flight of an arrow.

Just as houses are renewed, a completely new village may be created in response to needs of space or perhaps clan conflicts. And lastly a central ritual Grand House of ceremonies is constructed with an altar and Penis african tribe rituals. But the resources of land and forest are in effect shared between clans and social forces work to level out productivity. The villages are situated between a chain of mountains, the Atakora, and the vast plains Lexi marie vivid girls central northern Togo, the plain of Keran.

Overall the houses are positioned at the foot of hills in order to optimise the availability of agricultural Penis african tribe rituals. The land is fertile and the farmers practise mixed farming, growing grain and keeping animals — particularly cows for which the area is known.

Some of the fields are terraces on the hills. Intangible associations between people and landscape The way a house is laid out has strong symbolic associations with the human body. For instance the door is seen as the mouth, the windows as eyes, the granary as the stomach, etc while the decoration on the walls is related to scarification on skin. In the villages, Takienta houses alternate with forests and heaps of rocks, preserved for the spiritual associations with the Dibo, and revered as incarnations of the numerous divinities that make up the Tammari pantheon.

The origins of the Batammariba are somewhat uncertain. Archaeological investigations and oral history indicates that the Batammariba migrated to their present home from the north and northwest around Burkino Faso where they were living with the Mossi people sometime between the 16th and 18th centuries. Management regime Legal provision: The dossier states that the Koutammakou area benefits from two types Fucking wifes aunt stories protection: modern legal protection and traditional protection.

Modern legal protection is provided by registration under the Law for the protection of Cultural Heritage in Togo, For the site to be registered a decree has to be issued which identifies the qualities of the site. The decree was issued in October This identifies the site as consisting of both tangible and intangible elements. Listed are sacred rocks, Penis african tribe rituals, houses, fields, sources of building material, animals, both wild and domesticated, and intangible components such as beliefs, artisanal skills, songs, dances, traditional sports, etc.

As with many rural areas the nominated site is subject to pressures for change. The traditional land management practices need to be supported by an overall protective legal framework within which they can operate. The dossier notes the following traditional practices — which thus cover not only technical processes but also social observances that impact on land management.

Respect for ancestral spirits Observance of taboos and restrictions Absolute obeisance to elders, religious and clan chiefs Continuation Penis african tribe rituals traditional rules reaffirmed through initiation ceremonies The Penis african tribe rituals proscribed roles every member of a clan has The perpetration of respect Penis african tribe rituals tangible and intangible values associated with the landscape All of these are beginning to have an associated material value, too, as more and more tourists visit the area drawn to it by its well-managed beauty.

The management plan recommended the creation of this association and the timetable given for its formation is March The SCPK will be responsible for: Safeguarding the site — including regeneration of local species, the conservation of habitats, the protection of medicinal species Undertaking an inventory of tangible and intangible qualities Development of revenue making activities Providing information for visitors Organising cultural activities The Management Plan also recommended the formation of a stakeholder Committee for the area to be established as a legal entity.

Information was provided by the State Party in March that Penis african tribe rituals necessary legal decree had been issued on 3rd March This sets out that the Committee will consist of representatives from Ebony curvy black ass skirt, prefectoral and local level and Penis african tribe rituals includes heritage professional, representatives of the tourist industry, local Chiefs and a member of the Batammariba.

This plan is both aspirational and detailed. It sets out a Vision for the site and gives detailed recommendation with timescales Penis african tribe rituals the establishment of structures, budgets and projects for promotion and cultural events. Resources: There is currently no budget for the site but the Management Plan sets out the Penis african tribe rituals for defined spending and suggests how income might be raised Penis african tribe rituals a shop and from payments by visitors for entering the site.

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