Фон халқы: тарихы, мәдениеті және географиясы

Gbe ethnic group

The Fon people, also called Fon nu, Agadja or Dahomeans, are a Gbe ethnic group. They are the largest ethnic group in Benin found particularly in its south region; they are also found in southwest Nigeria and Togo. Their total population is estimated to be about 3,500,000 people, and they speak the Fon language, a member of the Gbe languages. The history of the Fon people is linked to the Dahomey kingdom, a well organized kingdom by the 17th century but one that shared more ancient roots with the Aja people. They were noted by early 19th century European traders for their N'Nonmiton practice or Dahomey Amazons – which empowered their women to serve in the military, who decades later fought the French colonial forces in 1890. Cities built by the Fon include Abomey, the historical capital city of Dahomey on what was historically referred to by Europeans as the Slave Coast. These cities became major commercial centres for the slave trade. A significant portion of the sugar plantations in the French West Indies, particularly Haiti, Suriname and Trinidad were populated with slaves that came from the Slave Coast, through the lands of Ewe and Fon people. The Aja people had a major dispute, one group broke up and these people came to be the Fon people who migrated to Allada with king Agasu. The sons of king Agasu disputed who should succeed him after his death, and the group split again, this time the Fon people migrated with Agasu's son Dogbari northwards to Abomey where they founded the kingdom of Dahomey sometime about 1620 CE. The Fon people have been settled there since, while the kingdom of Dahomey expanded in southeast Benin by conquering neighboring kingdoms. The fusion of the immigrant Aja conquerors and the original Indigenous Yorubas of the Abomey plateau thus created a new culture, that of the Fon. Although these oral traditional origins have been passed down through the generations, they are not without controversy. The claim to an origin from within Allada is not recorded in contemporary sources before the late eighteenth century, and is likely a means of legitimating the claim and conquest of Allada by Dahomey in the 1720s. These claims can also be interpreted as a metaphorical expressions of cultural and political influences between kingdoms rather than actual kinship.

While references and documented history about the Fon people are scant before the 17th century, there are abundant documents on them from the 17th century, particularly written by European travelers and traders to West African coasts. These memoirs mention such cities as Ouidah and Abomey. Among the most circulated texts are those of Archibald Dalzel, a slave trader who in 1793 wrote the legends, history and slave trading practices of the Fon people in a book titled the History of Dahomey. Modern era scholars have questioned the objectivity and accuracy of Dalzel, and to what extent his pioneering book on Fon people was a polemic or dispassionate scholarship. N. Savariau, Le Herisse and M. J. Herskovits' anthropological study on Fon people published in 1938.

Some Fon people converted to Christianity or Islam under the influence of missionaries during the colonial era, in Benin and in French West Indies colonies, but many continued their traditional religious practices. While Islam arrived in the Benin area between 11th and 13th centuries, Christianity was adopted by Dahomey ruler Agonglo who came to power in 1789, and his Fon royalty supporters, with missionaries welcomed. According to Steven Mailloux, the missionaries attempted to integrate the old concepts of Fon people on cosmogenesis to be same as Adam Eve, and their Legba to be Christian Satan, teachings that led to syncretism rather than abandonment. The Fon people, states Mary Turner, have generally proven to be highly resistant to Christianity and Islam, even when brought over as slaves in a new environment as evident in Afro Jamaican and other African influenced cultures with ties to the Slave Coast. They have generally refused to accept innovative re interpretation of Fon mythologies within the Abrahamic mythical framework. The priests of the Fon people, contrary to the expectations of the missionaries, adopted and re interpreted Abrahamic myths into their own frameworks.

The traditional Fon religion is regionally called Vodoun, Vodzu or Vodu, which is etymologically linked to Vodun – a term that refers to their theological concept of "numerous immortal spirits and deities". The religious practice of the Fon people have four overlapping elements: public gods, personal or private gods, ancestral spirits, and magic or charms. A typical traditional home compound of the Fon people has a Dexoxos, or ancestral shrine.]] While many Fon identify as Christian, the majority continue to practice Benin's traditional religion Vodun. The Fon have priests and mediums who receive the spirits on the occasion of the great festivals. The cult of the sacred serpents in the temple of Whydah had some importance, but eventually fell into disuse. Practice can involve drumming to induce possession by one of these gods or spirits. Together with other cultural groups from the Fon homeland region such as the Yoruba and Bantu, Fon culture merged with French, Portuguese or Spanish to produce distinct religions (Voodoo, Obeah, Candomblé and Santería), dance and musical styles (Arará, Yan Valu). In the French colonies, such as Saint Domingue (now Haiti), the Christian missionaries confiscated and burnt the statues and religious objects of the Fon people, but this did not end their practices. They rebuilt their icons again. The Fon people and their government have reversed the colonial attempts to culturally change them. After the end of the colonial era, January 10 has been declared an official annual holiday in Benin dedicated to Vodun gods.

The Fon people are traditionally settled farmers, growing cassava, corn and yams as staples. The Fon culture incorporated culture and shared ideas with ethnic groups that have been their historical neighbors. Many of their practices are found among Yoruba people, Akan people, Ewe people and others.

A notable part of the Fon people's society was their use of female soldiers in combat roles over some two centuries. Over 3,000 women trained and served as regular warriors to protect the Fon and to expand its reach. The women warrior's brigade was led by a woman. Given the oral tradition of Fon people, when women joined as warriors in Fon society is unclear. The earliest European records, such as those of Jean Pierre Thibault, suggest that the tradition dates back to the early 18th century or even earlier. These gender roles were foreign to the European travellers, and early fictional stories in European media are considered unreliable by many scholars.