# Mathematics in (central) Africa before colonization

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1 Anthropologica et Præhistorica, 117, 2006, Mathematics in (central) Africa before colonization Summary The paper provides a summary of (black) African ethnomathematics, with a special focus on results of possible interest to eventual mathematical properties of the Ishango rod(s). The African diversity in number names, gestures and systems (including base 2 of the Bushmen, probably related to the early Ishango people) shows frequent decompositions of numbers in small groups (similar to the carvings on the rod), while the existence of words for large numbers illustrates counting was not merely done for practical reasons. A particular case is the base 12, with it straightforward finger counting method on the hands, and used in Nigeria, Egypt and the Ishango region. Geometric representations are found in traditional sand drawings or decorations, where lines and figures obey abstract rules. Number lines drawn in the sand (using small and long lines as on the rod) make anyone immediately remind the Ishango carvings. Knotted strings and carved counting sticks (even looking like exact wooden copies of the Ishango rod) illustrate an African counting practice, as confirmed in written sources of, for instance, a gifted American slave. Finally, mancala mind games, Yoruba and Egyptian multiplication (using doublings as on the Ishango rod) or kinship studies all show ethnologists may have ignored for too long Africans were talking the mathematical language, ever since. Samenvatting Het artikel geeft een samenvatting van (zwarte) Afrikaanse etnowiskunde, met een bĳzondere aandacht voor resultaten met een mogelĳk belang voor de wiskundige eigenschappen van de Ishangobeentje(s). De Afrikaanse verscheidenheid in getallennamen, -gebaren en -systemen (met inbegrip van de basis 2 van de Bushmannen, waarschĳnlĳk verwant aan de eerste Ishangovolkeren) toont de frequente ontbindingen van getallen in kleine groepen (zoals op het Ishangobeen), terwĳl het bestaan van woorden voor grote getallen illustreert dat tellen niet alleen voor praktische redenen gebeurde. Een bĳzonder geval is de basis 12, met haar evidente telmethode op de vingers van de hand, en die gebruikt werd in Nigeria, Egypte en het Ishangogebied. Meetkundige voorstellingen worden teruggevonden in traditionele zandtekeningen of decoraties, waarin de lĳnen en figuren gehoorzamen aan abstracte regels. Getallenstrepen getekend in het zand (met korte en lange strepen zoals op het been) brengen bĳ eenieder onmiddellĳk het Ishangobeen voor de geest. Geknoopte koorden en gekerfde stokken (die zelfs lĳken op exacte houten kopieën van het Ishangobeen) illustreren een Afrikaanse telpraktĳk, zoals die bevestigd werd in geschreven bronnen over, bĳvoorbeeld, een begaafde Amerikaanse slaaf. Tenslotte tonen de mancaladenkspelen, de Yorubese en Egyptisch vermenigvuldiging (die verdubbelingen gebruiken zoals op het Ishangobeen) of de studies van familiebanden allen aan dat etnologen te lang ontkend hebben dat Afrikanen reeds erg lang de taal van de wiskunde spraken. 1. INTRODUCTION 1.1. Rationale In this journal addressed mainly to archaeologists, historians and anthropologist, a survey of today s state of the art on (ethno)- mathematics written by a mathematician may be appropriate. Indeed, even in the 21st century, the prejudice persists mathematical activity was completely lacking in Africa, despite the many publications, conferences and lectures on the topic. However, (ethno)-mathematics hardly gets an opportunity to infiltrate into protectionist human sciences and thus non-mathematical circles may still doubt the mathematical community considers, for instance, the Ishango rod as a true testimony of a mathematical activity. Although the present paper addresses to non-mathematicians, there will be a few specialist mathematical passages, where the nonmathematical reader can safely shut the eye, but these notions were maintained in the hope of gaining some esteem for these African mathematics and showing they are more than recreational mathematics. The basic goal is shaping the mathematical context of the Ishango rod and thus topics from the region of Congo, Rwanda and Burundi, were preferred from the vast range of ethnomatematical examples (Huylebrouck, 2005). Finally, note this focus on

2 136 African realizations does not imply an intention to replace a criticized euro-centrism by an equally disprovable afro-centrism. The mathematical Out of Africa debate and the Black Athena Debate, about the black-african influence on Greek and Western culture, are discussions the author happily leaves to others. Ethnomathematics concentrates on the importance of native culture for mathematics (Nelson, 1993). Though mathematics is a universal science by excellence, learning it is another matter: imagine two students learn a foreign language. The first uses the scholarly method of grammatical rules with declinations and conjugations. The second learns the language through the approach of repeating short sentences, with or without audiocassette. After a while, both understand the same language, but they will seldom have an identical thorough command and linguistic feeling. For mathematics, or rather, the teaching of mathematics, the situation is comparable. There is for instance one of the first ethnomathematical studies, done by two Americans, J. Gay and M. Cole, when they were Peace Corps volunteers (Gay, 1967). They wondered if there were any appreciable differences between the mathematical skills of American and African students. Gay and Cole let Kpelle (a people living in Liberia) and Americans undergo several experiments, obtaining statistical data on the differences and similarities in quantitative skills such as estimating volumes or distances, the measurement of time, etcetera. Figure 1 shows the example in which Gay and Cole studied estimations of time intervals of 15, 30, 45, 60, 75, 90, 105, and 120 seconds, and the test showed that there was no noticeable difference between both groups for the estimation of longer periods Sources for ethnomathematics Information about African ethnomathematics is collected in four ways: there are (1) written sources in Egyptian temples, (classical) Greek texts and some scarce reports on American slaves, (2) oral chronicles, (3) recent observations of traditional customs, and (4) the archaeological findings. We give a survey of their importance: (1) The accuracy of some ancient written sources can be surprising. For instance, there are the maps based on Ptolemy that use the reference Lunae Montes or Mountains of the Moon, to designate the region of the sources of Error in percent Amerikans Kpelle Time in seconds Fig. 1 Time estimates by Kpelle student and by Americans (Gay & Cole, 1967).

3 Mathematics in (central) Africa before colonization 137 the Nile (sometimes adding a region of one-eyed people as well). Roman legends speak about Pygmy people living at these Montes Lunae, while Egyptian texts refer to little men of the forest and land of the spirits. Arab tales situate the Biblical Gardens of Eden in this Jebel Kamar region, actually called Unyamwezi ( mwezi = moon ). (2) The tradition of long recitations, from generation to generation, constitute true oral testimonies of history, though extreme care is mandatory, such as with the Dogon story who would have known Sirius is a double star. However, when solar eclipses are mentioned in different regions and by different narrators, they provide an accurate dating when they confirm each other, independently. (3) Traditional forms of living observed by the first travelers seldom mention mathematical topics. For sure, they were not in the principal fields of interest of explorers and missionaries. However, from the descriptions of counting practices, games, or designs, some information can be recovered. (4) Archaeological findings, such as excavated teeth or bones, sometimes show patterns (d Errico, 2001). Again, the importance of these proto-mathematics has to be evaluated judiciously. For example, there is 30,000 years old carved flat stone, found in Blanchard in the French Dordogne, in which some discover phases of the moon; or a Kenyan megalithic site of about 300 B. C. with 19 pillars said to be oriented along heavenly constellation; or bird statues in the walled town of Zimbabwe along a Southern Cross pattern. Common interpretations of these findings have some new age tendencies and need further investigation. 2. CREATIVE COUNTING IN AFRICA 2.1. Number bases Several authors wrote about the beginning of counting when naming numbers often was the only mathematical operation. During the first steps, elementary arithmetic was scarce, and in many cases, the latter even is an overstatement (Delafosse, 1928; Moiso, 1985; 1991). Figure 2 shows two maps, one following G. G. Joseph (Joseph, 1992), with basis 2, 4, 20 and Base 20 Base 2 Base 20 Base 2 Fig. 2 (Non-exhaustive) maps of number systems, by Joseph (left; Joseph, 1992) and by Barrow (right; Barrow, 1993).

4 systems, and one following John D. Barrow, showing 20 and 10 systems (Barrow, 1993). The simplest number systems from regions in Central-Africa and South-America are simple enumerations: one, two, two-and-one, twotwo, many. For instance, for the Gumulgal of Australia: 1 = urapon; 2 = ukusar; 3 = ukusar-urapon; 4 = ukusar-ukusar; 5 = ukusar-ukusar-urapon; 6 = ukusar-ukusar-ukusar. Note these systems are not binary in the mathematical sense, as 4 is not necessarily 2 2, nor is 8 = 2 3. Similar counting methods seem to stop at 6, though some authors put three dots at the end; does this imply they counted to, say, a thousand? However, the counting method of the Bushmen, who may play a role in the Ishango story, goes as far as : 1 = xa; 2 = t oa; 3 = quo; 4 = t oa-t oa; 5 = t oat oa-xa; 6 = t oa-t oa-t oa; 7 = t oa-t oa-t oa-xa; 8 = t oa-t oa-t oa-t oa The use of 2 sometimes led to the following notations for 6, 7 and 8: 6: 7: 8: Reading these arrangements horizontally, they yield the combinations 3 + 3, and The expressions illustrate a first evolution. For instance, the Mbai use such an additive system: 6 = muta muta or: 3+3; 8 = soso or: 4+4; 9 = sa dio mi or: 4+5, while for the Sango from northern Congo 7 = na na-thatu or: 4+3; 8 = mnana or: 4+4, and 9 = sano na-na or: 5+4. The later popularity of this additive method for the numbers 6 to 9 may have been due to its use in mental calculations. For example, to get the double of 7, 7+7 = (4+3) + (4+3), as = 10, and thus the answer is South of the Sahara, mental calculation was a tradition for centuries and traditional (mental) calculating techniques were indeed based on repeated doublings (see below) Creativity in counting A small number base has some advantages, since if for instance 5 is the base, 7 plus 8 becomes: plus 5 + 3, and = 5 changes the operation easily into or Thus, the Makoua from Northern Mozambique say 6 = thanu na moza or 5 + 1; 7 = thanu na pili or 5 + 2, while for the Bété in Ivory Coast 56 = golosso-yakogbo-gbeplo, or 20 times 2 and 10 and 5 and 1. The Bulanda in West Africa use a base 6 system: 7 is 6 + 1, 8 is The Yasayama from Congo use base 5 (Maes, 1934): 1 = omoko; 2 = bafe; 3 = basasu; 4 = bane; 5= lioke; 6 = lioke lomoko; 7 = lioke lafe; 8 = lioke lasasu; 9 = lioke lane; 10 = bokama; 11 = bokama lomoko; 12 = bokama lafe... It is not a true base 5 system, because 25 = 5 5 plays no particular role, but Congolese Baali system is more remarkable because 4 6 = 24 indeed plays the role of a base, since when 576 = 24 2 is reached, a new word is invented: 1 = imoti; 2 = ibale; 5 = boko; 6 = madia; 7 = madea neka (6 + 1); 8 = bapibale (6 + 2); 9 = bapibale nemoti (8 + nemoti = 8 + 1); 10 = bapibale nibale (8 + nibale = 8 + 2); 11 = akomoboko na imoti (10 + 1); 12 = komba; 13 = komba nimoti; 14 = komba nibale; 24 = idingo; 25 = idingo nemoti; 48 = modingo mabale; 576 = modingo idingo (= 24 2 ); 577 = modingo idingo nemoti (= ) The Nyali from Central-Africa employ a mixed system using 4, 6 and 24 = 4 6: 1 = ingane; 2 = iwili; 3 = iletu; 4 = gena; 5 = boko; 6 = madea; 7 = mayeneka; 8 = bagena (= plural of four); 24 = bwa; 576 = mabwabwa (= 24 2 ), Inhabitants of the same region, the Ndaaka, have 10 and 32 as base numbers. Thus, 10 is bokuboku, 12 is bokuboku no bepi, and for 32 there is a particular word, edi. Next 64 becomes edibepi (= 32 2) while 1024 is edidi (or 32 2 ). A number such as 1025 is therefore expressed as edidi negana or These differences are often surprising: in the tiny country of Guinea-Bissau, there are at least 4 different methods: the Bĳago use a purely decimal system; the Manjaco a decimal system with the exceptions 7 = 6+1 and 9 = 8+1; the Balante mix bases 5 and 20; the Felup mix bases 10 and 20, with the exceptions 7 = and 8 = Counting words can differ, within a given language, depending on what has to

5 Mathematics in (central) Africa before colonization 139 be counted (people, objects, or animals). For instance, in Burundi, 6 can sometimes be itano n umwe or 5+1, but it can also become itandatu, or 3+3. indwi or 7 can change in itano n iwiri or 5+2. As the list of examples of this creativity seems boundless, let us finish by number words of the Huku-Walegga, from the region northwest of the down course of the Semliki River exactly at the shores of the river where the Ishango rod was found. They would express 7 as 6+1 and 8 as 2 4, while 16 would be (2 4) 2. Yet, the next three numbers are again formulated as sums, but 20 is This surprising mathematical mixture is not so unexpected in view of the given examples Words for larger numbers Maybe this counting creativity implied counting in Africa exceeded the purely practical applications, and also why some people went all the way to count large numbers tantalizing the imagination. In the language of Rwanda, 10,000 is inzovu, or: an elephant, and thus 20,000 = inzovu ebyilli, that is, two elephants. Some say the language did not know any larger numerals (Coupez, 1960; Hurel, 1951 ; Rodegem, 1967), but Pauwels goes all the way to 100,000, while the Rwandan Abbé Kagame mentions 100,000 = akayovu or a small elephant; 1,000,000 = agahumbi or a small thousand; 10,000,000 = agahumbagiza or a small swarming thousand; 100,000,000 = impyisi or a hyena; 1,000,000,000 = urukwavu or a hare (Kagame, 1960). The related language of Burundi also goes as far as 100,000 = ibihumbi ĳana, and in the Buganda kingdom, north of Rwanda, greater numerals existed too, such as 10,000,000. The Bangongo language, spoken in Congo, does not go as far: 100 = kama; 1,000 = lobombo; 10,000 = njuku; 100,000 = losenene. The Tanzanian Ziba has a clear Swahiliinfluence: 100 = tsikumi; 1,000 = lukumi; 10,000 = kukumi. The base 20 counters in Nigeria had a word for 20 4 = 160,000: nnu khuru nnu, meaning 400 meets 400. The translation for their expression for 10 million is approximate it meant something like there are so many things to count that their number is incomprehensible. These translations are not so strange in view of the etymology of large numerals in English. The word thousand for instance goes back to the Old-Nordic pushundrad and pus refers to the Indo-European root meaning to swell, to rise, or to grow. Thus, thousand roughly means a swollen hundred or a strong hundred Counting gestures Claudia Zaslavsky stressed differences between pronunciation of numbers and corresponding gestures (Fig. 3; Zaslavsky, 1973). The Maasai north of the Tanzanian city of Arusha, seldom utter numbers without showing them with the fingers. For example, they bring the top of forefinger on the thumb and the top of the middle finger op the forefinger to indicate 3, and when the stretched forefinger rests on the stretched middle finger, it means 4. In Rwanda and West-Tanzania, 4 is shown by holding the forefinger of one hand pushed against the ring finger, until it rests, with a snap, on the middle finger (Fig. 4). Eastern Bantu people say 6 = and 8 = 4 + 4, while 7 becomes mufungate, or fold three fingers : 7 = The Songora on their turn say 7 = 5 + 2, but, still, 9 is kenda or take away one : 9 = 10 1, etc Base 12 The origin of the twelve- and sexagesimal system, known from its actual use in the words dozen or gross and in subdivisions of time, is an often-returning issue for general mathematics journals (Ifrah, 1985). A commonly held opinion states the West owes it to the Babylonians, who divided a circle in 360, but this only returns the question back in time to some 4000 years ago (and it could even be pushed back in time, to the Sumerians). There are two versions why the Babylonians on their turn used that base: the widespread arithmetic

6 140 Fig. 3 A creativity of counting signs, from a 1910 colonial source, document described as Answer to 6134 of July 30, and to 6425 of August 20, 1909 and entitled Report about native money, and the counting systems, in use in the district around Lake Leopold II. Ethnographic File 126. Collection Royal Museum for Central Africa.

7 Mathematics in (central) Africa before colonization 141 Fig. 4 Sign for 6 in Rwanda (left) and gesture for 4 (a movement, shown on the middle and right figures). and astronomical explanations showing the duodecimal (or sexagesimal) system presents an advantage if one knows the decimal method as well. The first emphasizes the simplicity in calculation when working with fractions, while the latter rests on the relation between the length of a lunar month and the approximate 12 months in a year. This underestimates the observational possibilities of the earliest people, and, after all, both are a posteriori. They do not provide a straightforward justification like for the finger base 10. Yet, there is a related counting technique still in use in Egypt, in the Middle-East (Syria, Turkey, Iraq and Iran), Afghanistan, Pakistan and India (some include South-East-Asia as well). It uses the 12 phalanxes of one hand, counted by the thumb of that hand. The fingers of the left hand record the number of dozens, including the left thumb, since this one is not counting. As 5 12 = 60, it provides an indication why the numbers 12 and 60 often occur together (Fig. 5). There is some circumstantial evidence too: matriarchal communities associate the number 1 with the woman, the number 3 with the man, and 4 with the union of man and woman. Alternatively, in a later evolution, 3 stood for man, 4 for woman. The number 4 was a wide spread mythical number, found in colors or social organization. The use of 6 as a mythical or sacred symbol was less shared than the 4-cult, but sometimes a mythology of a 4-cult changed into a 6-cult. For example, the four wind directions, North, South, East, West, were completed by two other points, zenith and nadir, when this was convenient. These simple examples were a motivation to use 3 and 4, when counting on the phalanxes of the hand. In all, the reasons for using a base 12 remains a complicated question, an unsolved mystery even amplifying the mathematician s amazement, of which he can only wonder why it was used so extensively. Number words provide additional support for the extensive use of the duodecimal base. N. W. Thomas reported on the number words used by the Yasgua, Koro and Ham people in the region of the actual Nigeria (Thomas, 1920). They lived in an isolated region enclosed by rivers and maintained a particular vocabulary: 1 = unyi; 2 = mva; 3 = ntad; 4 = nna; 5 = nto; 6 = ndshi; 7 = tomva; 8 = tondad; 9 = tola; 10 = nko; 11 = umvi; 12 = nsog; 13 = nsoi (=12+1); 14 = nsoava (=12+2); 15 = nsoatad; 16 = nsoana ; 17 = nsoata ; 18 = nsodso; 19 = nsotomva; 20 = nsotondad These Yasgua words have a Koro version: 1 = alo; 2 = abe; 3 = adse; 4 = anar; 5 = azu; 6 = avizi ; 7 = avitar; 8 = anu; 9 = ozakie; 10 = ozab; 11 = zoelo; 12 = agowizoe; 13 = plalo (=12+1); 14 = plabe (=12+2); 15 = pladsie; 16 = planar; 17 = planu; 18 = plaviz; 19 = plavita; 20 = plarnu L. Bouquiaux gave a similar description, from the Birom region in central Nigeria (Bouquiaux, 1962):

8 Fig. 5 A duodecimal counting method. 1 = gwinì; 2 = bà; 3 = tàt; 9 = aatàt (12-3); 10 = aabà (12 2); 11 = aagwinì (12 1); 12 = kúrú; 13 = kúrú na gw gwinì (12 + 1); 14 = kúrú na v bà (12 + 2); 15 = kúrú na v tàt (12 + 3); 20 = kúrú na v rwiit (12 + 8); 24 = bákúrú bibá (12 2); 36 = bákúrú bitát (12 3); 108 = bákúrú aabitàt (12 9); 132 = bákúrú aagwinì (12 11); 144 = nàga H. F. Mathews reported on still another community using a base 12 vocabulary (Mathews, 1917), and the Ishango region may hide another one Current linguistic studies Didier Goyvaerts, professor at the VUB (Belgium) and at the National University of Congo in Bukavu, co-supervised a research thesis on African number words by Sofie Ponsaerts (KU Leuven, Belgium; Ponsaerts, 2002). He provided her with his results on the Logo language, spoken in the North East of Congo. The approach followed the example of the British language expert James Hurford and is itself rather abstract, almost of mathematical nature. Here, mathematics again illustrates its universal strength as it allows the formulation of linguistic rules valid for all languages despite their enormous diversity: 1 = alo; 2 = iri; 3 = na; 4 = su; 5 = nzi; 6 = kazya; 7 = nzi drya iri (= 5 + 2) ; 8 = nzi drya na (= 5 + 3); 9 = nzi drya su (= 5 + 4); 10 = mudri; 11 = mudri drya alo; 12 = mudri drya iri; 16 = mudri drya kazya (= ); 17 = mudri drya nzi drya iri (= ); 18 = mudri drya nzi drya na (= ); 19 = mudri drya nzi drya su (= );

9 Mathematics in (central) Africa before colonization 143 Fig. 6 Diagrams from Ponsaerts dissertation, for forming 108 (left) and 800 (right; see Ponsaerts, 2002). 20 = nyaba alo (= 20 1); 30 = nyaba alo drya mudri (= ); 40 = nyaba iri (= 20 2); 50 = nyaba iri drya mudri (= ); 60 = nyaba alo (= 20 3); 70 = nyaba na drya mudri (= ); ; 100 = nyaba nzi (= 20 5); 200 = nyaba nzi iri (= (20 5) 2); 300 = nyaba nzi na (= (20 5) 3); 600 = nyaba nzi kazya (= (20 5) 6); 700 = nyaba nzi nzi drya nayba nzi iri (= (20 5) 5 + (20 5) 2); 800 = nyaba nzi nzi drya nayba nzi na (= (20 5) 5 + (20 5) 3); 700 = nyaba nzi nzi drya nayba nzi su (= (20 5) 5 + (20 5) 4); 1000 = nyaba nzi mudri (= (20 5) 10). Ponsaerts accompanied her illustrations by following comment: The symbol / is the semantic representation for the word one or a unity. For instance, the group of symbols ////////// corresponds in the same way with the word ten, but also with the related morphemes -ty and -teen. [ ] M can in the case of the English language for example be -ty, hundred, thousand etcetera. Funny enough, this linguistic research uses the slash / as a notation for the unit number (Fig. 6), similar to what may have done the earliest civilizations at the sources of the Nile. Fig. 7 A graph explaining who becomes the new chief (above), and the graph of life (below; see Ascher, 1988).

10 DRAWINGS (GEOMETRY) 3.1. Graphs, mathematics and Africa Graph theory forms a standard part of mathematics, ever since these networks of (oriented) arrows could be calculated using matrices, allowing conclusions that would otherwise have been unpredictable in a tangle of lines. Different cultures around the world have a custom of making drawings in the sand, with a finger or a twig to reinforce the mythical character. It shows not only dance, music and dramatic expression were sources of inspiration for rituals, but mathematical schemes as well. The Tsjokwe, for instance, from the border area of Congo and Angola made sona diagrams (Fig. 7; previous page). During the initiation ceremony, each generation learnt how to execute them, and sometimes these drawings were used in mourning. The story goes that when a village chief died, three candidates tried to catch the heritage. A geometrical drawing represented this situation: a large white dot in the middle for the dead chief, and three small black dots (numbered by 1, 2 and 3 in the illustration). A closed curve surrounded the three applicants and the dead chief. Two beleaguers could not reach the dead chief without crossing the line (1 and 2), but 3 could, and thus he became the new chief. Another example is the graph of life, where a single curve surrounds a dead person and a newly born. A technique for memorizing the drawings weaves a curve around some given points, while the inner edges of the rectangle are imagined to be mirrors, reflecting the curve like a ray of light. As it crosses the network, a square can be colored black, white, again black, and so on, until the entire network is colored. It creates different patterns, depending on the points and mirrors (Fig. 8). The reverse operation is sometimes executed in graph theory for chess moves on a checkerboard. Marcia Ascher made several lists of drawings classifying them with respect to region or people, and emphasizing properties of mathematical nature such as the doubling a graph Fig. 8 Five rows of six dots and two mirrors (above), where an imaginary ray of light successively colors squares (middle), so that the final pattern (below), which brings African fabrics to mind, rather than curves (Gerdes, 2002).

11 Mathematics in (central) Africa before colonization 145 Fig. 9 When the dots represent Myubo huts, and their number almost «doubles», so does the corresponding graph (see Ascher, 1988). (Fig. 9), or its symmetries (Ascher, 1988; 1994). P. Gerdes formulated some truly mathematical theorems about these African curves, by associating matrices to them and introducing operations on the corresponding numbers (Gerdes, 1999). After all, it seems philosopher L. Wittgenstein was right, when he tried to define the essence of mathematics using these graphs as a typical example: everyone would immediately recognize its mathematical character Geometric patterns African woven fabrics sometimes have a mathematical inspiration as well. The Ghana Ashanti drawings compete in renown with South-African patterns, but Central-Africa shows many geometric drawings too, on enclosures around the huts, baskets, milk jars, or ornamented drums (Fig. 10; Pauwels, 1952). Mathematician Celis wondered why nonfigurative drawings enjoyed a strong preference above images of people, animals or illustrations telling stories (Celis, 1972). He studied hut decorations in an isolated part in the Southeast of the Rwanda, and found out the so-called imigongo went back in time for about three hundred years, to the legendary king Kakira ka Kimenyi. They can be reduced to a mathematical algorithm using only parallel lines and some given skew directions, and rhombi, isosceles and equilateral triangles. His geometric observations led to the rejection of some drawings as unoriginal, while others used the Kakira rules on computer to program traditionally correct patterns for new fabrics. Another mathematical way to appreciate African geometrical figures is their classification using so-called group theory, inspired by crystallography. Donald Crowe studied these repetitive patterns in the art of the Bakuba of Congo and in Benin (Crowe, 1975), and found all 7 mathematically distinguished frieze patterns (Fig. 11) Further geometric studies The abundance of geometric examples is immediately evident during a visit of the Africa Museum of Tervuren (Belgium) and it explains the fertility of ethnogeometry (Fig. 12). Crowe for instance also studied the 17 mathematical possibilities of twodimensional plane patterns, and in Benin he found only 12 cases. In another collection of ornaments he used involved algebra to distinguish sub-classifications in given art collections. Frieze patterns with one additional color, again allow other mathematical excursions, as the number of patterns increases from 7 to 24.

12 146 Fig. 10 A list of Rwanda drawings, the number indicates an associated description from author Pauwels (1952: ). Fig. 11 In Benin, all 7 mathematically possible frieze patterns can be found (Crowe, 1975).

13 Mathematics in (central) Africa before colonization 147 Fig. 12 Geometric patterns, on a plate, a hat, a screen (first row) or on woven fabrics. In the given order: EO ; EO ; EO ; EO ; EO ; EO All objects: collection Royal Museum for Central Africa. The theory of fractals for the study of African art appeals to yet different mathematical machinery, of even more recent times, and it even filled a complete book, on African fractals. Thus, a discovery of a mathematical pattern on, say, a carved bone from Central Africa, is at present not as strange as it was in colonial times. 4. DAWN OF NUMBER NOTATION 4.1. Lines in the sand Drawing in the sand immediately leads to the beginning of number notation. The Bashongo from East-Congo would draw lines in the sand with three fingers of one hand, and after three groups of three, complete the ten by

14 148 one line:, but architect Tĳ l Beyl (Belgium) revealed the work of Dr. Mubumbila Mfika, a Gabon chemist, who stressed a longer line at the end of each triplet revealed the Bashongo counted per three, and the longer line would simply be a symbol for a counting interspacing (Mubumbila, 1988; 1992). The Bambala would then, again like in the West, count per five, and place a interspacing between the groups. In the counting method of the Bangongo, Bohindu and Sungu, a grouping by four could be distinguished (Fig. 13). The gestures reflect the creativity in counting words, or vice versa, and even notational aspects, using three or four fingers in the sand, can have influenced a preference for one base or another, explaining once again the differences in number bases in Africa. Zaslavsky pointed out counting gestures sometimes transform into a notational system: the Fulani of Niger and Northern Nigeria, put two short sticks in the ground in the form of a V, to indicate they possess 100 animals, while a cross, Fig. 13 Table of Mubumbila Mfika, with graphical counting symbols and their grouping, by different Bantu people: A = Bashongo; B = Bamabala; C = Bangongo; D = Bohindu; E = Sungu (see Mubumbila, 1988). Fig. 14 Congolese counting strings: Row 1: 10 knots (left), 12 knots (middle and right), objects found in Kabinda, DR Congo. In the given order: EO ; EO Row 2: String with 10 times 30 knots, representing the number of gestation days for a cow (left), object found in Luviri, close to Nyundo, Kibiribiri people, DR Congo; and a money string, where each knot represents one mosolo, a kind of local money used for dowry, object found in the Basoko region. In the given order: EO ; EO All photographs: ADIA, Brussels Belgium. All objects: collection Royal Museum for Central Africa.

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