According to the Ashanti, the Sky Once was Close to the Earth...

[...] a woman [...] was pounding yams, and the sky [God?] got in the way so that her wooden pestle hit it continually, till it grew so angry that it withdrew out of her reach.

Cardinall, Allan Wolsey, The Natives of the Northern Territories of the Gold Coast; their customs, religion and folklore, London: George Routledge & Sons; New York: E. P. Dutton & Co., 1920, p. 23.

According to the Kassena, the Sky Once was Close to the Earth...

The Kassena relate that in the beginning the sky [God?] was close to the ground. An old woman was about to cook, but the sky was in the way, so, in her temper, she cut off a piece and made it into soup. The sky, angered, went away to its present place.

Cardinall, Allan Wolsey, The Natives of the Northern Territories of the Gold Coast; their customs, religion and folklore, London: George Routledge & Sons; New York: E. P. Dutton & Co., 1920, pp. 22-23.

Lugbara Tower of Babel

  At the beginning of the world men and God were in a direct relation, and men could move up and down from the sky. Some say they were linked by a rope, others by a bamboo tower, and I have once heard it said it was by a tall tree. This bridge between heaven and earth was broken and men fell down, scattering into their present distinct groups each with its different language; before that all men spoke the same language, said either to have been Lugbara or Kakwa. Since that time all peoples have been separate, their constituent groups having their own ancestors and with them forming traditionally and ideally self-contained spheres of social relations, conceived and structured by agnatic kinship.

Middleton, John, Lugbara Religion: Ritual and Authority among an East African People, London, New York, Toronto: Published for the International African Institute by the Oxford University Press, 1960, p. 270.

The Supreme Being of the Taino of Hispaniola

They believed in one supreme being, who inhabited the sky, who was immortal, omnipotent, and invisible; to whom they ascribed an origin, who had a mother, but no father. They never addressed their worship directly to him, but employed inferior deities, called Zemes, as messengers and mediators.

Irving, Washington, A History of the Life and Voyages of Christopher Columbus, 4 vols., London: John Murray, 1828, v. 2, pp. 111-112.

Chipewyan Creation and Fall

The notion which these people entertain of the creation, is of a very singular nature. They believe that, at the first, the globe was one vast and entire ocean, inhabited by no living creature, except a mighty bird, whose eyes were fire, whose glances were lightning, and the clapping of whose wings were thunder. On his descent to the ocean, and touching it, the earth instantly arose, and remained on the surface of the waters. This omnipotent bird then called forth all the variety of animals from the earth, except the Chepewyans, who were produced from a dog; and this circumstance occasions their aversion to the flesh of that animal, as well as the people who eat it. This extraordinary tradition proceeds to relate, that the great bird, having finished his work, made an arrow, which was to be preserved with great care, and to remain untouched; but that the Chepewyans were so devoid of understanding, as to carry it away; and the sacrilege so enraged the great bird, that he has never since appeared.

Mackenzie, Alexander, Voyages from Montreal, on the river St. Laurence, through the continent of North America, to the Frozen and Pacific Oceans, London: , 1801, pp. cxvii-cxviii.