Fouti
Fonio steamed to a light, fine grain and served with sauce. Fonio is one of the oldest cultivated cereals in West Africa and grows on the Fouta Djallon where little else will.
Serves 6 · 40 minutes
The forest people of the Guinea-Liberia border — makers of the great horned landai mask of the Poro society, inventors of an indigenous syllabary in the 1930s, and farmers of one of the last patches of Upper Guinean rainforest.

Toma (Loma) people
Estación Loma Verde.jpg · Wikimedia Commons
Population: Several hundred thousand across Guinea's forest region and Liberia's Lofa county
Location: Macenta and N'Zérékoré in Guinea, Lofa and Bong counties in Liberia
Language: Loma (Toma, Löma)
Language family: Niger-Congo → Mande → Southwestern Mande
Traditional governance: Village and lineage elders with the Poro society holding decisive authority over law, initiation and the forest; two national administrations today.
Most African peoples are federations of named sub-groups (clans, sections, chiefdoms or sub-tribes), each with its own dialect, territory and traditions.
Guinean Toma
Communities of Macenta and the surrounding forest.
Liberian Loma
Lofa county communities, sharing the same institutions.
Related Southwestern Mande
Kpelle, Mende and Bandi neighbours with shared society structures.
2 images
Clothing: Country cloth and printed cotton; Poro regalia including the great landai mask's fibre body; ceremonial gowns for elders.
Food: Upland and swamp rice, cassava, plantain, palm oil and forest produce; palm wine; the forest supplies medicine, meat and building material.
Ceremonies: Poro initiation over months in bush schools; the landai mask's appearance, understood as a forest power that swallows initiates and returns them as adults; funerals with masked performance.
Marriage customs: Bridewealth in rice, cloth and livestock; Poro completion required for men; clan exogamy.
Initiation rites: Poro bush school with seclusion, scarification, instruction in law, craft and the society's secrets, and a ritual death and rebirth staged through the landai.
Every dish the Atlas publishes for Guinea and Liberia, at national rather than community level — 16 in all: the staple a household eats daily, the dish the country names as its own, street food, what is cooked for a wedding or Eid, regional specialities and a drink. Quantities and method are given for every one, so these are recipes rather than descriptions, and each has a photograph from Wikimedia Commons. The Food page carries the whole continent, searchable by country and by ingredient.
8 dishes
Fonio steamed to a light, fine grain and served with sauce. Fonio is one of the oldest cultivated cereals in West Africa and grows on the Fouta Djallon where little else will.
Serves 6 · 40 minutes
Rice with a dark sauce of pounded cassava leaves, palm oil and smoked fish. The most-eaten dish in Guinea, cooked in every household in Conakry and the Fouta alike.
Serves 6 · 1 hour 45 minutes
also Okra and palm oil sauce
Okra cooked into red palm oil with smoked fish and meat until thick and glossy, poured over rice. The Guinean and Casamance sauce, deliberately viscous.
Serves 6 · 1 hour 30 minutes
Chicken marinated in lemon and mustard, grilled and finished in a mass of slow-cooked onions. Casamance in origin and eaten from Dakar to Conakry, served over rice.
Serves 6 · 1 hour 30 minutes, plus 4 hours marinating
Smoked catfish stewed in a tomato and palm oil sauce, the celebration fish of coastal Guinea. The smoking is done over green wood for a full day before the cooking starts.
Serves 6 · 1 hour
Rice noodles or fine pasta with groundnut sauce, from the Fouta Djallon. A Fula dish adapted to whatever grain or pasta is available, and eaten at Friday gatherings.
Serves 6 · 1 hour
also Fonio with chicken
Fonio, the tiny fast-growing Sahelian grain, steamed and served with chicken and onion sauce. The Fouta Djallon's grain and now a global health-food export.
Serves 6 · 1 hour
Raw ginger blended, steeped and strained into a fierce cold drink, sweetened and sold in frozen sachets. Guinean ginger is strong enough to make a first-timer cough.
Serves 8 · 30 minutes, plus 4 hours steeping
8 dishes
A dense sweet loaf of rice flour and mashed ripe plantain, baked rather than boiled. Liberians count a meal without rice as no meal at all, and this is rice in its Sunday form.
Serves 8 · 1 hour 15 minutes
also Pounded cassava, Dumbouy
Cassava boiled and pounded into a smooth heavy ball, swallowed rather than chewed, with a soup poured around it. Liberia's staple swallow.
Serves 6 · 1 hour
Rice fried with meat, vegetables and tomato in the Liberian manner, closer to a fried rice than the Ghanaian or Nigerian one-pot. The differences are argued over at every diaspora gathering.
Serves 6 · 1 hour 30 minutes
also Liberian doughnuts
Small yeasted doughnuts spiced with nutmeg and fried dark, sold in stacks from enamel basins on street corners in Monrovia from early morning.
Serves Makes 24 · 2 hours 30 minutes
Potato greens or bitterleaf cooked down with palm oil, meat and smoked fish into a thick dark sauce over rice. Named for the palaver, the long discussion, that goes with a meal like this.
Serves 6 · 1 hour 30 minutes
Rice cooked with greens and palm oil, served with dumboy, cassava pounded to a smooth ball. Country food from the interior, and eaten with soup rather than cutlery.
Serves 6 · 1 hour 15 minutes
also Bitter greens with fermented fish
Bitterball, greens and fermented fish cooked in palm oil with a great deal of chilli, a Liberian dish for people who like their food to fight back.
Serves 6 · 1 hour 15 minutes
Ginger steeped with lime and clove and drunk very cold, sold in bottles and frozen bags. Made strong enough that a first sip catches the throat.
Serves 8 · 20 minutes, plus overnight steeping
The Mask That SwallowsReligious tradition
The landai is a large horned mask with a crocodile jaw, understood as a forest spirit that swallows boys entering Poro and gives birth to them as men. The initiation scars are its teeth marks. The performance is not a metaphor for the community that stages it; the boys who go in are held to be dead until they come out.
A Script from a DreamLanguage history
In the 1930s Wido Zobo of Guinea devised a syllabary for Loma, reportedly after a dream, and it was taught in his circle and used for correspondence and record-keeping. It stands with Vai, N'Ko, Bassa and Mende among West Africa's indigenous scripts, a cluster of independent inventions in one region within a century.
“The forest gives and the forest keeps.”
Provision and danger together.
“What enters the bush school does not come out the same.”
Initiation as transformation.
“One tree does not make a forest.”
Collective necessity, shared across the region.
Creation: A high creator with forest powers beneath; the Poro society mediates between the village and those powers, and its authority is religious rather than merely social.
Beliefs: Poro and Sande societies; forest spirits embodied in masks; ancestor veneration; Christianity and Islam present, the societies continuing alongside.
Ancestors: Ancestors are the society's authority as much as the lineage's; the dead of Poro remain members.
The creator
Distant high god
Landai
Forest power of the Poro society, embodied in the horned mask
Ancestors
Consulted through elders and society officers
Traditional settlements: Villages of round houses with conical thatch behind fences; Poro grounds in the forest and strictly restricted; rice barns.
Building techniques: Wattle and daub with thatch; palm and raffia construction; mask carving and fibre costume as specialised crafts.
Village layout: Village around an open court, sacred grove and society ground apart in the forest, farms beyond.
Landai mask
Performance
Large horned Poro mask with crocodile jaw, central to initiation.
Loma syllabary documents
Language heritage
Texts in the script devised in the 1930s.
Poro regalia
Ritual
Restricted objects of the men's society.
Ziama-Massif forest
Heritage site
Guinean biosphere reserve of Upper Guinean rainforest in Toma country.
Pre-1800
Southwestern Mande communities settle the forest region; Poro institutions consolidate.
1880s–1890s
Samori Touré's campaigns and then French conquest reach the forest.
1930s
The Loma syllabary is devised and taught.
1958–1984
Sékou Touré's government campaigns against masking societies as obscurantist; practice continues covertly.
1990s–2000s
Liberian and Sierra Leonean wars spill into the region; refugee movements reshape communities.
Open sources
Premium & scholarly sources