Family and Home

    Within African traditional architecture and planning, identity—from interpersonal to societal—plays a salient role though symbolic design and building layout. Within a number of traditions of West African peoples, identity of an individual is defined both by the physical state and psychological state. The family and/or community creates an interwoven identity of a particular society. Thus, the importance of one being “in-balance” and having harmony within oneself mimics the need for such harmony in a larger community. This harmony is found in the family unit and is mimicked within the design of the dwelling. This harmony points to the anthropomorphism which evaded West African architecture—where the human body becomes the basis for vitality and good relationships which the entire community attains towards. It is particularly interesting how the house can become both a human itself (“eating” and “drinking” with the family which resides within it, having its own time of “death” - specifically for the Tamberma of Benin) as well as the structure which protects the inhabitants. It becomes clear that the house is a vital member of the family as well. 

    The family is represented in the various parts of a compound. The entryway (a) mimicking the role of the great elder (also set with anatomical parts- eyes, nose, knees, etc.) and having three district mounds “guarding” the entrance at the spiritual parallels of the physical space—the soul,(b) the elders,(c) and the sponsors (d)—all guiding and guarding and protecting the occupants of the home. The body parts of the man and woman are also distinct within the arrangement of a compound and represent important rituals within the family. The testicles (e) are the power of the house and make up the entryway. Proceeding from it are the compound walls acting as the backbone (f). As one enters the compound they meet the womb or vagina (g) at the center. This is the woman’s bedroom and is sometimes the largest space in the compound. Children as being born of the womb of the house and the coming of age ritual is performed there as well. 

    The terrace-piercing hole adjacent to the “womb” is known as the tabote (h) and acts as the ceremonial piece of the house where it is to “give birth” to the next. These aspects are seen on both the vertical and the horizontal image of the house. 

    The anthropomorphism of the home is similar for many peoples of West Africa, yet are touched upon as disparate parts for the Bamileke people of West Cameroon as the meeting houses for men become the “stomach of the house,” as space defined by Dominique Malaquais as where social status and identity are salient. In contrast, even to the bones (pebbles), flesh (inner material) etc, it is clear that for the Tamberma people the anatomy of the home is the anatomy of the people.