West African mythology
Some of these myths traveled across the Atlantic during the period of the Trans-Atlantic slave trade to become part of Caribbean, African-American and Brazilian mythology.
[3] In the Gambia, most folklore proposes the existence of Ninki Nanka; descriptions of this creature vary, but most contend that the animal is reptilian and possibly dragon-like.
It attracted mainstream attention when in 2006, a group of "dragon hunters" from the Centre for Fortean Zoology (CFZ) went to Gambia to investigate the Ninki Nanka and take testimony from those who have claimed to have seen the mythical creature.
[4] In the Ewe folklore of Togo and Ghana, the Adze is a vampiric being that takes the form of a firefly, though it will transform into human shape upon capture.
In firefly form, the adze would pass through closed doors at night and suck blood from people as they slept.
[5] A similar mythology from the Akan people of southern Ghana, as well as Côte d'Ivoire, Togo[6] and 18th century Jamaica features creatures called Asasabonsam.
The obayifo is similar to the Asiman of the Dahomey people, a creature that can shapeshift and fly, turning itself into a ball of light and hunting for prey in the night sky.
He is often depicted in folktales interacting with the Supreme Being and other deities who frequently bestow him with temporary supernatural powers, such as the ability to bring rain or to have other duties performed for him.
In others, Anansi is sometimes also considered an Abosom (lesser deity) in Akan spirituality, despite being commonly recognized as a trickster.
[10][11] Malian mythology comes from a variety of ethnicities; among the Dogon people, Nommos are usually described as amphibious, hermaphroditic, fish-like creatures.
Another category of supernatural entity in Yoruban mythology is the Abiku, children from the spirit world who die before reaching puberty.
[21] It was believed that within a certain amount of time from birth (usually before puberty), the ọgbanje would deliberately die and then be reborn into the next child of the family before then repeating the cycle, causing much grief.
[22][23] In northern Nigeria, among the Kanuri people of the Borno Emirate in the Lake Chad region, beliefs of a form of werehyenas referred to as bultungin which translates into "I change myself into a hyena" exist.
The existence and spiritual importance of Mami Wata is deeply rooted in the ancient tradition and mythology of the coastal southern Nigeria.
[30] Zankallala, is a tiny creature resembling a mouse, he carries a snake in his hand as a walking-stick, he wears a pair of scorpions as spurs, and a swarm of bees as a hat.
[32] A very slow person possessed the python as his animal-affinity while a filthy person had a pig affinity, A strong, healthy individual possessed either a crocodile or spitting cobra and the affinity of one who had many white discolorations on the skin was thought to be a species of lizard called owuri; such people had the ability to draw money to themselves at night when the lizard howled.
If an Individual craved oil palm fruits he possessed either a monkey affinity or that of a fish called ɔfɔt.
[34] Tortoises (Yoruba: Ijapa, Igbo: Mbeku) are also part of Nigerian mythology, as they are considered to be tricksters and feature heavily in folklore of southern Nigeria while the hare (Hausa: Zomo) and Spider (Hausa: Gizzo) features heavily in northern Nigeria.
[38][39] The mythology of the Ewé, Fon, Aja, Gun, Kotafon, and Mina often features supernatural beings who influence everyday life.
