MANDINKATALINWO

More Mandinka proverbs

2012-02-13T10:30:00.000-08:00

Tabulo kaa sen kuumena, woo bantale" (the event that, a sacred drum
is beaten for is a done thing).
We also say that, "Ninsi menfa muu biti, wooman binakala sumansi"

(A cow that is to be slaughtered today, there is no need to measure it's horn).

The Mandingo Migration patterns to the Senegambia

2012-02-07T04:05:00.000-08:00

http://resourcepage.gambia.dk/ftp/Wright_1985.pdf

The Charter of The Ancient Manden Empire: What binds the Clans

2012-01-18T10:00:00.000-08:00

http://www.unesco.org/culture/ich/index.php?lg=en&pg=00011&RL=00290

http://www.wildaf-ao.org/eng/IMG/pdf/THE_CHARTER_OF_KURUKAN_FUGA__Anglais_1.pdf

THE CHARTER OF KURUKAN FUGA (By SIRIMAN KOUYATE)
The Charter of Kurukan Fuga, re -published here, is a version collected in Guinea at the
end of a concerting regional workshop between traditional and modern communicators
(Kankan: 3 - 12 March 1998).The traditionists are those who declined the texts; then it
has been transcribed and translated, with the help of guinea linguists and under the
supervision of Mr .Siriman Kouyaté-Magistrate and traditionalist (his family is guardian
of the sosoba, in Niagasole, Guinea). Afterwards S.kouyaté structured the charter,
without falsifying the essential point; talking here about the modern judicial texts with a
view to make readable for contemporise (the original text in Malinke is available on the
digital data bank ARTO).
THE CHATER OF KURUNKA FUGA
1. The Great Mande society is divided into sixteen clans of quiver carriers , five clans of
marabouts, four groups of “nyamakalas “and one group of slaves .Each one has a
specific and role .
2. The “nyamakalas” have to devote themselves to tell the truth to the chiefs, to be their
counsellors and to defend by the speech the established rulers and the order upon the
whole territory.
3. The five clans of marabouts are our teachers and our educators in Islam .Everyone
has to hold them in respect and consideration.
4. The society is divided into age groups .Belong to the some age-group the people
(men or women) who are born during a period three years in secession.
The members of the intermediary class between young and old people should be
invited to take part in taking important concerning the society.
5. Every body has a right to life and to the preservation of its physical integrity
.Accordingly; any attempt to deprive one’s fellow being of life is punished with death
6. To win the battle of prosperity, the general system of supervision has been
established in order to fight against laziness and idleness
7. It has been established among the Mandenkas,the sanankunya (joking relationship)
and the tanamannyonya (blood pact ). Consequently any contention that occurs among
these groupsshould not degenerate, the respect for one another being the rule
.Between brothers- in-law and sisters-in law, between grandparents and grand-children,
tolerance and rag should be the principle.
8. The keita‘s family is nominated reigning family upon the empire.
9. The children’s education behoves the entire society .The paternal authority in
consequence falls to everyone.
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10. We should offer condolences mutually
11. When your wife or your child runs away stop running after her/him in the neighbour’s
house.
12. The succession being patrilineary, do never give up the power to a son when of his
fat hers is still alive .Do never give up the power to a minor just because he has goods.
13. Do never offend the Nyaras.
14. Do never offend women, our mothers.
15. Do never beat a married woman before having her husband interfere unsuccessfully
16. Women, apart from their everyday occupations, should be associated with all our
managements
17. Lies that have lived for 40years should be considered like truths.
18. We should respect the law of primogeniture.
19. Any man has two parents-in-law: the parents of the girl we failed to have and the
speech wee deliver without any constraint .We have to hold them in respect and
consideration.
20. Do not ill treat the slaves. We are the master of the slave but not of the bag he
carries.
21. Do not follow up with your constant attentions the wives of the chief, of the
neighbour, of the marabouts of the priests, of the friend and the partner.
22. Vanity is the token of weakness and humility is the one of nobility.
23. Do never betray one another .Respect your word of honour.
24. In Mande do never wrong foreigners.
25The ambassador does not risk anything in Mande.
26. The bull confided to your care should not lead the cattle -pen
27. The young lady can get married early as she is pubescent.
28. The young man can get married from 20 years old
29. The amount of the dowry is 3 bovines: one for the girl, two for her father and mother.
30. In Mande, the divorce is tolerated for one of the following reasons: the impotence of
the husband, the madness of one of the spouses, the husband’s incapability of
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assuming the obligations due to the marriage .the divorce should occur out of the
village.
31. We should help those who are in need.
32. There are five ways to acquire the property: the buying, the donation, the exchange,
the work and the inheriting .Any other form without convincing testimony is doubtful.
33. Any object found without known owner becomes common property only after four
years.
34. The fourth bringing forth of a heifer confided is the property of the guardian of the
laying hen.
35. One bovine should be exchanged for four sheep or four goats.
36. To satisfy one’s hunger is not a robbery if you don’t take away anything in your bag
or your pocket.
37. Fakombè is nominated chief of hunters.
38. Before setting fire to the bush, don’t look at the ground, rise your head in the
direction of the top of the trees to see if they don’t bear fruits or flowers
39. Domestic animal should be tied during cultivation moment and freed after the
harvest .The dog, the cat, the duck and the poultry are not bound by the measure.
40. Respect the kinship, marriage and the neighbourhood.
41. You can kill the enemy, but not humiliate him.
42. In big assemblies, be satisfied with your lawful representatives.
43. Balla Fassakè Kouyaté is nominated big chief of ceremonies and main mediator in
Mande .He is allowed to joke with all groups, in priority with the royal family.
44. All those who will transgress these rules will be punished .Everyone is bound to
make effective their implementation.

Sunjulu Suso, Kora greats

2012-01-17T13:47:00.000-08:00

http://www.youtube.com/watch?v=lyRdGtcPexw

One of the best kora players of his time

Alhagi Bai Conteh, with Fai kunko

2012-01-17T13:28:00.000-08:00

http://www.youtube.com/watch?v=BDK3mjV2auU
This is an old folk song.
http://www.youtube.com/watch?feature=endscreen&v=TtwBlNBQWQw&NR=1

Kassa Mady and Kandia kouyateh..Mandinkalu

2011-11-21T16:27:00.001-08:00

http://www.youtube.com/watch?v=Mi2ESa1VYgs&feature=related

Moriba Diabate..Sunjata

2011-11-21T16:18:00.000-08:00

http://www.youtube.com/watch?v=osZGMSB-EjQ&feature=related
An excellent voice to match the backing musicians.

Foday Suso and daughter

2011-11-21T15:50:00.000-08:00

http://www.youtube.com/watch?v=45T1ADiSBf4&feature=related

A good combination. My Suso kunda people, great

Mari-Jatta keita...A song on Sunjatta

2011-09-26T11:32:00.000-07:00

http://www.youtube.com/watch?v=V3mo2kyN3WU&feature=related

Great Kora players: Sidiki Jobarteh

2011-09-04T09:25:00.000-07:00

http://chantshistoiremande.free.fr/Html/sidiki2.php
Sory Kandia and Sidiki Jobarteh
http://chantshistoiremande.free.fr/Html/skoucd2.php

VOA's historic archieves on Kora players

2011-09-04T09:06:00.000-07:00

http://www.voanews.com/MediaAssets2/projects/african_music_treasures_blog/Demba_Susso_Papa_Susso_Ceddo.Mp3

In late August of 1966, another of West Africa’s great korafolas-perhaps the greatest of his era, and definitely the most popular- came to the VOA studios in Monrovia. Soundioulou Cissoko was born in Ziguinchor, the capital of the Casamance region of Senegal, in 1923. His father was Baa Kimintang Cissoko who, when the French colonial authorities send him to the Colonial Exposition in Paris in 1931, became the first korafola to perform in Europe. In an interview he gave the VOA in 1966, Soundioulou says ‘although I have been listening to the kora since the day I was born, I didn’t start to play myself until 1944′.

In 1954, after ten years of study with his paternal uncle, Soundioulou moved to Dakar, where he quickly became the city’s most popular korafola. Ten years later, in 1964, he became one of the founding members of ‘l’Ensemble Lyrique Traditionnel’, the first Senegalese national traditional music ensemble. By 1966 Soundioulou was known throughout the region as ‘Le Roi de la Kora’ (the king of the kora), a title that he was given by the late Guinean president Ahmed Seku Toure (many sources give the date as 1967, but in our 1966 interview Soundioulou is already using the honorific ‘le Roi de la Kora’).

By the late 1970s Soundioulou had retired from the Senegalese national ensemble and for the next ten years performed almost exclusively with his second wife Mahawa Kouyate. Together they recorded at least four lps, and released one CD. All of these recordings are out of print. As far as I know, no solo recordings of Soundioulou Cissoko have ever been released (he recorded a set of eight solo reels for Senegalese national radio).

These VOA recordings of Soundioulou are some of the best he ever made. This next track is Soundioulou’s version of ‘Tiedo Dianké Waly’ (the same piece as ‘Ceddo’), and is a good example of his virtuosic playing.

Soundioulou Cissoko ‘Tiedo Dianké Waly’

Here is Soundioulou playing ‘Mali Sajo’. It is interesting to compare his interpretation to the recording of ‘Mali Sajo’ by Papa Susso and Tamba Suso. Soundioulou and Papa Susso have very different playing styles.

Soundioulou Cissoko ‘Mali Sajo’

This last Soundioulou recording is also one of his most famous. For many years this piece was used as the opening theme for Radio Senegal. Soundiolou sings, in Wolof (the other two tracks are in Malinké), ‘Boy dem yoobale ma’, or ‘take me with you’.

Soundioulou Cissoko ‘Sira Ba Bolo’

Throughout the late 1960s and 1970s, Soundioulou Cissoko and Mahawa Kouyate were known as the ‘Royal Family of Mandinka music’. Two years after Soundioulou first visited the VOA studios in Liberia, he returned to Monrovia with Mahawa. On October 23, 1968 they recorded five songs at the Voice of America’s Brewerville studios. Soundioulou’s voice is not as strong as it was two years earlier, but Mahawa sounds great, and Soundioulou’s kora playing is solid as ever. My favorite of the tracks they recorded that day is ‘Kelefa’ (a tribute to the warrior Kelefa Sane).

Soundioulou Cissoko & Mahawa Kouyate ‘Kelefa’

Soundioulou Cissoko passed away in 1994. He was 71 years old. His sons Djeor Cissoko and Nana Cissoko-who were both born to Soundioulou’s first wife Maimouna Kouyate-and his nephew Ali Boulo Santo are keeping the Cissoko kora tradition alive. All three of them were born in Dakar and are trying to expand the modern kora repertoire. Mahawa Kuyate lives in Dakar and is still performing, with both the ‘Ensemble Lyrique Traditionel’ of Senegal, and as a solo artist.

Special thanks to Alhaji Papa Susso and Roderic Knight for their generous help with the research that went into this post. If you are interested in the history of kora you should also check out the publications of Eric Charry and Ousmane Sow Huchard; both of their books are essential resources

Famous Kora players: Yankuba Saho

2011-09-04T08:33:00.000-07:00

The late Yankuba Saho, Gambian traditional Kora master.
http://www.youtube.com/watch?v=T-D25ZLD0aE

http://www.youtube.com/watch?v=LiWjOHZfcLg&feature=related

The Mandingo meaning of Dawla and Sawta

2011-09-02T13:21:00.000-07:00

In Jaliyaa terms, Dawla means someone accepted, famous, acclaimed, ground breaking and appealing, whilst Sawta means brillaint but not able to break grounds, neither gaining popular appeal. We can say, Tata Dindin is good Kora player but could not break grounds, Tumani Jebateh is good but mainly known in Europe..
His father was also excellent but was also accepted in the upper class circle of Guinea and Mali...Dawla came from the root word Dawlo to be prosperous and famous. Some deeper Mandingo speakers can have a different explanation. In western terms, Bob Mali was a renown Reggae musicians, whilst others of his time fall short of his acclaimed.

The Doctrines of masquerades in Mandingo Culture

2011-08-21T16:49:00.000-07:00

By Suntou Touray
Now coming to the doctrines of masquerades in past Gambian societies, their importance surpasses the limited roles in Circumcisions and entertainment. In fact, unexplained ailments of children usually involves the agency of Ifanbondes.. For instance if child get suddenly sick and all traditional medicament proof futile, usually, the suspicions swaggers to Witches..
And the common term such as (Kun Fanunteh) someone with seven sense or extra ordinary visions are invoke to help fight the all-powerful, night travellers (Witchs). Ifanbondis plays a part in helping restore calmness in such situations because they are the antidotes of Wicthes...They can fight them spirit to spirits...
You rightly noted that, superstitions exist in every society, including the industrial West and human nature tend to create solutions to unexplained scenarios.. The forefathers design their communities such that, strange happenings are explain to make sense to the common people. Ifanbondis identity are known to elders who arrange for its appearances, however, not every lose Tongue elder is made aware of the personality and Identity of Ifanbondis, because the whole narrative of (Kewulo) Male affairs determine what makes a man. Some men can reveal any cardinal secret with the slightest excitement with a Lady.. They will mouth off as soon they intend to boast a bit. Hence, Kankuran Yaa, Ifanbondi culture is also a source of inculcating a habit of patriotic secrecy symbolic of real men.

However, my assertions that, Human being cannot turn into anything neither can they fly is a reality. The idea that, Witches fly from country to country or village to village is a myth. I will explain:
Today, some people venerate certain Marabous even classifying them Walew or Wale (friend of God) because of certain strange things they are able to do. Those strange behaviour of telling people intimatee secrets, being the source of people's problem solving, etc are all embedded in the past traditional Chief Priest abilities. And Witch Craft is also an art. Just like the Ifanbondi is alleged to involves the agency of spirits meaning Jinns, the Witch Craft also involve this same agency, the Marabou today involve this agency, the Voodoo expert involves similar agencies..
What is the difference here then? According to those experts in the field, there are good spirits and evil ones. Those who intend to harm people involve the evil demons to act as agents of destruction, ie socking the blood of living person, causing mental illness, marital disharmony, lose of job, impotency etc etc.
Whilst the good Jinn helps in fighting evil jinns, hence the human element is that of the invoker of good or evil. The proof here is, test any so-called grand Marabous with wanting a job or wish to make someone lose his job. With the right payment he will tell you he can do either of the two. What will he use? Evidently, not the word of God.
Ifanbondis therefore use a well kept plan of coordinating with trusted helpers to scare evil advocates at Night, but sometimes, he appears in broad day light. This is to ward off the plans of the Wicthes and bad people.
Esaleen, this is a wide topic with regional variation. Kankurans are the people friendly, they can dance well, sing well and sometimes expose their face a bit, but Infanbondi cannot do any such under no circumstances. There roles are many.
Our ancestors utilised what they thought was appropriate in maintaining peace and harmony in their societies, although the written laws of Islam and Christianity motivated them to change some of the practises, however, Islam did not change everything, neither was that necessary. Since Islam regulates the spiritual but leave the material aspect to local customs except in trade dealings involving usury. Thanks
Suntou

Niamina Kudang Cultural Festival By OneGambia.com

2011-06-16T06:47:00.000-07:00

http://www.onegambia.com/demo.php
One Gambia has done it again. Capturing prestine cultural events for Gambians all over the world. Pa Modou Njie (Gainde) and his team always elavate our choosan or ado.The Kankurans and their partners performance is quiet good.

Old Gambian Mandinka Folklure by Gamble Fatty

2011-04-24T16:32:00.000-07:00

http://www.smcm.edu/gambia/david_gamble.html

The work is deposited at the St Mary's University Canada. The stories are typical Mandingo narrations, although some of them are incomplete, they wet the appitite for more wise words.

Pre-Islamic Mandingo Name for God/Believes

2011-04-22T04:36:00.000-07:00

The name of God in Mandingo society is no different to the ones use today. God (Ndamanso--Creator)) Mmariyo (our owner)...
The same concepts were found amongst the Arabs before Islam. They were using Allah, however, they knew that, Allah is beyond Idols or images they themselves carve. Allah cannot be made into plural like gods. This is why, they invented names like Al-Lat, Al-Uza, Al-Manat etc.
So in Mandingo pre-Islamic territories, each idols has a name, for instance, Talinding-Kunjan was an idol, Kan-Ten-Ten Suto was an Idol, Kabentu Sito was an Idol, Bere Kolon in Cassamance is still an Idol etc.
Idol (Jalang) is a deep root Mandingo word derive from Jan Lanfe (my personal breakdown of the word) meaning to avoid a place. Jalangs are usually places left untouched. Therefore, the superstitions have to be elevated to give more credence to the place were only the Custodian have the means to communicate with the spitits ie the Jinns.

However, pre-Islamic Mandingo society understands that, the Jalangs are part of the sophisticated means to reach out their ultimate Creator, (Idamanso or Imariyo). This is why, it wasn't too difficult for them to abandon Idolatry in practise when Islam came to them. Superstition is very tough stuff, everything is mystified, and the cumbersome rituals alone was the catalyst for its demised. The remnants of those old believes is what is still making ideas of witch craft exist, something close scrutiny reveals is impossible. It is not possible for any human being to change into a Lion, Hyena, Cat, Dog, Bird etc... You will also notice that, the same concepts are found in the Serre society, the Wollof reference for Doma and not forgetting my Uncles.
Hence, people use to fear Cobblers. The belief is they can turn into a Hyena. And the Sanyang Kunda people can turn into a Lion. The believes that, people can disappear is all unreal. Hence, God has always been understood as the Creator, but the approach to him became the sources of all the mediums. Does Jalangs have powers, can it affect people, can it be use to cause harm?
The reality is, whether ancient or modern contemporary society, the force of good and evil will always exist. Jalangs according to Mandingo history depends on the Jinn or Daafenw (something unidentified) that is the force of the Tree, the Rock, River, etc. The oracles will always tell the visitor to their place that, they will have to make contact with that Jinno or Daafenw. The rituals will begin and then, he/she will say the things to offer as rituals...So the metamorphoses of the old customs into some marabourism is very similar. Instead of spooky isolated places, a more approachable and acceptable form is invented.
Can you imagine seeing a Sanyang kunda man turning into a Lion? I will slap him. Lol
Thanks Sal
Suntou

The Drums can speak: The Dance of Jamba Jabally

2011-04-21T07:01:00.001-07:00

Wednesday, 27 May 2009
By Suntou Touray
The stage was set and matched. The audience came from all parts of the neighbouring villages. The heat of day overshadowed by the gentle breeze. The birds slowly flying to their layers and the chicken walking gingerly to their dens.
The call to prayer was about to be made. Children under 18 bound for the shelters, the old custom is to avoid exposing children just as night fall begins. The devil’s advocates roam inflicting harm on defenceless children. Sincere believers answering to the commands of God. Not the gods in any way.
The scene was Jendeh, a small Hamlet, one and half miles away from Darsilame, a twin village. The road leading to Jendeh is red grabble dusty and musky. The Hamlet maintains it rich customs. Festival of celebrating local customs occurs annually.
The events dates are such that, no calendar is needed to know when it’s due. People just know it. The ladies paety dance, the orobattete, and occasional kajo take precedence over other festival programs. Yet, no man can talk about the Jendeh festival without the kankuran and Jamba Jabally competition.
The kankuran is well known and likeable. He dresses in a costume of green leaves and red fara wonbo. He maintains decorum of unique styles, a style symbolised by the way he walks and talks. The kankuran talks but only to the jobo (guide). The guide is needed because the kankuran is supposed have his face covered. As some Mandingo culturalist would say, the jobo is the link between the mystical and the people. The kankuran of the wula or forest, being among people requires an mediator: the jobo. The jobo makes sure the drummers sound the right tunes for the kankuran, each kankuran has his unique dance moveees. What a spectacle!
The Jamba jabally on the other hand, is very different. It is uncommon in many other places. Jamba Jabally is dressed in a costume of a special green leaves. The leaves of a Jalo take the entire composition of the Jabally’s costume. He is a mystery figure in the kankuran circles. He talks but in slow and quiet tune. He dances in whirling way, he has a unique song that blend well with his dance and song.
The Jamba Jally on the Jendeh festival was so entranced by the slow drumming and clapping that, he never realise a kankuran was stealing the show from him. He sings songs like, fito fee malala jabally la fito yee malamala, hanin nman nyi nya danko nna fito yee malamala. (let the leaves shine, let jabally’s leaves shine, even if i am ugly, all that matters is let my leaves shine).
Sana a newThe kankuran broke a serious taboo, a kankuran doesn’t dance to the redeem of Jamba Jabally. He sits and watches the jamba jabally as a mark of respect. But not Sana, he was slogging it out with the Jamba jabally on Jamba’s tune and song. Jamba turn around towering over the mini kankuran. He made all gestures for Sana to stop but all falls on deaf ears.
Ifansu Juloma (Dance to your own redeem)
Jamba patience ran out. He became angry and bitter. How dare you! He Thought. Jamba gingerly went to the drummers and told them to change the tune. The drummer starts using the drum to talk to Sana. The drummers’ couple with Jamba Jabally start the ifansu julo ma song. Sana still continues dancing to that song and dance as well.
There is no option left for Jamba but to be proactive. He went politely to Sana the mad apprentice Kankuran and said “ifansujulo maa” (dance to your own music). Sana still couldn’t understand what is going on.
The truth is, that festival was Sana’s first day as a kankuran. He lacks all knowledge of the kankuran world. He doesn’t know the rules or regulations. The rituals and mannerism. Sana’s day ended badly. The Jamba Jabally strike Sana with his sword. Sana ran through the crowd, perplexed as to what has happen. The Jamba Jabally finally took hold of his residence and start singing other lovely songs free from interruption.
Ifansujulo Maa became taboo for sana.
I then knew that drums can talk. How interesting.
This story is a village childhood memory.

The Concept of Ifanbondi and Kankuran

2011-04-21T06:48:00.000-07:00

By Suntou Bolonba Touray
To understand the world of the Kankuran one has to appreciate the dogmas of the Mandingo cult that many have abandon, the cult of Hurr. Kankuranyaa is depicted in a facet of the spirit world and the human. Just like amongst the Wollof, Serre, Jola and Fulbe, many native pre-Islamic or Christian practises have died away or are slowly disappearing, hence many will be wondering, why is Ifanbodiyaa relevant today?I wrote a short story on Jamba Jabally one year ago. It is similar to your narrative on Ifanbondi..
However, Fanbondi is still classified as a secret male domain. I am not afraid of the repercussions in explaining it all, however, till another occasion. You ably explained the mannerism of the craft, the mystery and reactions of the natives to its news. But why was Ifanbondi even necessary? We all know that answer, to word off evil spirits.
Kankurans though have a Jobo (guide, intermediary) between themselves and the people. The Jobo speaks for the Kankuran, the intention of both the Kankuran and Ifanbondi is rooted in abstruse mysteries and self-mortification. In essence, the world of the human and that of the spirits. Ancient worlds implant discord into creation (jealousy, envy, evil eyes, betrayals, rivalry, mutual enmity, fights , both in the physical and metaphysical sense etc etc).

Even as Muslims or Christians we are, this discord is chit chatted in our every day dealings. The expectations of evil Witchs to conduct their Craft on unsuspecting children is so terrifying, the Ifanbondi is commissioned to restrict and threaten the evil advocates. The safety of the newly circumcised is not left to the agency of God the Most High alone, but regulated by the inter-mediators of our humanly world, the Ifanbondis.
Whilst Kankurans discipline youths, and even grown ups, they cannot enter into the realms of the deep spirits. Also the Kankuran are social entertainers, whilst the Ifanbondis are not. The Kankuran can sing and dance, the Ifanbondi cannot even be identified let alone entertain the people.
Finally, as the sayings goes, familiarity breeds contempt, that logic is utilised by the elders in sensitively disguising or keeping the identity of the Infanbondi a top secret. The Ifanbondi is usually someone from a different neighbourhood, but it can also be a native.
Today, instead of using the agency of Ifanbondis, the marabous took their place and different forms of Sufi arts and magic replaces them..The Ngri Ngriro is a different story, it is utilise when the situation became tense and the fear is that, the evil doers are on the look out. The mystery there is the sound, a very strange sound that cause terror just like when the presence of Ifanbondi is announced.
Thanks
A brief exchange with Malick Kah who wrote a poem on Ifnabondi

Marriage name in Mandinka...Futuwoo

2011-04-05T07:03:00.000-07:00

Santa, I believe Futuwoo could have another meaning. "Fuu" also means lack of seriousness/playfulness "Tuu" means to leave/abandon. Hence Fuutuwoo could mean entering a stage of been responsible. (Mansasulu Gambia.dk)

Mandinka Griot proverb...Nyanin tun

2011-04-04T02:13:00.000-07:00

Allah bali junso nyanintun, jun bali Allah soo fanan, nyanintun (To give to people and ignore the right of God, still you are needy, however, to give to God and leave people out also indicate your poverty) Mandinka griot poverb

Tiili Buka afanwu lah Mala lon

2011-04-04T02:03:00.000-07:00

The Sun doesn't appreciate it's own light. Tilo in Mandinka indicate to a day but consequently, also the Sun. They count a day by the Sun. Tili kilin, one day or one Sun, tili fula, two Sun or two days.. What would the comment be directed at that the 'Sun doesn't appreciate it's own rays or light?' Mandinka proverb

Nko Kumo...Dalaso or Dalasi

2011-04-03T04:29:00.000-07:00

It is reported that, the Gambian currency Dalasi was suggested by a Fula elder at a gathering.When they say, what should we name the Gambian currency, he said, "this is after independence and it is a time of hard work and sel-relaince, I suggest Dalaso" (sewing of wresler's custume)Dala or wreslers pants use to be hand made by local village girls. It involve meticulous time consuming effort, because each wresler wear a distinct custume.However, the word Daa is important, which means to make, Laa is layer. does the word actually means, making a layer for wreslers? I wonder.Dalaso became Dalasi

Nko Kumo..meaning of Mandingo words

2011-04-01T08:37:00.001-07:00

Futuwoo (mandinka for marraige) but what does it entail...My thinking is that, the first word fuu (to lend) Tuwoo (to stay or remain permanently). Hence Futuwoo use to denote seriousness...In essence the family of the woman allow their daughter to marry but on condition that, the man behaves if not, futuban, the lending period ends.Futuwo (a lending that is continous)I may be wrong..

Mali Sarjo by Kandia Kuyateh

2011-03-12T08:54:00.000-08:00

http://www.youtube.com/watch?v=1O2UTrq8qg4&feature=related
Denkili Dimaa.

Kelefa Baa, by Jali Nyama Suso

2010-11-25T05:58:00.000-08:00

http://www.youtube.com/watch?v=oCh-DZ0GWs0&feature=player_embedded#!

Nyancho dolo min-na and kele bondila

Kelefa Sanneh and the Nyachos

2010-10-25T14:56:00.000-07:00

http://www.youtube.com/watch?v=SHdRUUO3ErM&feature=related

http://www.youtube.com/watch?v=sgmm3Sd_Zys&feature=related

Mandinka Mandolu by Ansuma Kunjo

2010-07-21T04:15:00.000-07:00

http://www.thegambiajournal.com/sambanner/spacialplayer2.php?sid=372

A radio program hosted by ML Sillah. Mandinka sandoli, mbadin maa ansumana kunjo woo nin Yankuba Darbo laa chaacha. Yee sandolile firin.

SILAMBAA BY KAANIBA

2010-07-21T04:08:00.000-07:00

Silangfangho beh wankaring kunto
Dendengho ning waro nyamita
Wanyaro buka noono
Nying haari baa beh kenema leh
Meng ma jeh womu jimingteh lehty
Forila follohlu kameng killy
Donkillo kuno
Kafaya ko kungkilly fetendingho
Mengka tillo felleh ka kumanding loololah
Samba sembetee
Nyingdun eteh malongko
Karafoo lebebuulu
Aditeh laa emakalamuta
Abusiyo faana beh emonehla leh
Silambaa meng ye moolo deteh
Tambi laalehmu kanlang
Naa awato sita aseta
Kofonyoto mota baa yelahnoFuraylu benyo commandilla tambilalahTenkereng ning tenkeremess

Kankatty sullolu
Kah yeero selleh ajambo lelah
Dollu ka fo wolleh yeh keyah ning fatiya
Hakilly kunda ko ngha domang domang
Nyineh ka kuno muta yeero santo

Silambaa tambaringho kola
Pissallilalu seh jimi
Fenti wo sabulah for malo
Nying dung tebayilaa mummeh

Sonnet

Fokah seemaya duwa....
Kolehya wokollehya
Soonehyaa lebeh wonooma
Woto ngha seema ya duwa

A performance of the Sunjatta Musical

2010-05-08T03:06:00.000-07:00

http://www.youtube.com/watch?v=wRAhIMIMyVQ&feature=related

The acrobatic performance is something interesting.

A good paper on Kaynalenya

2010-05-04T15:54:00.000-07:00

http://ir.uiowa.edu/cgi/viewcontent.cgi?article=1238&context=etd

A deep women tradition in the SeneGambia region.

An interesting record on Mandingo history

2010-04-27T06:02:00.000-07:00

http://encyclopedia.jrank.org/MAL_MAR/MANDINGO.html

Mandinka tariko laa websito.

Classic Sory Kandia Kuyateh songs. Indept Jula Mandinla-mori dialet

2010-03-29T16:11:00.000-07:00

I like Mandinka-mori Mandingo. It is fluid and lively. Most Gambian griouts attempt to sing in it. The ancestral dialet for jali's.

http://www.youtube.com/watch?v=vF9P6ckBJjI&feature=related

Masane Ceesay, the epic by A Guinean, I hope Masane Ceesay's legacy teach us a lesson that, money can't buy you everything.

http://www.youtube.com/watch?v=R49DQttaoXo&feature=related

Salif Keita
Sunjatta Keita
http://www.youtube.com/watch?v=UX3n9YAf1Cs&feature=related

Mali Sarjo By Sory Kandia Kuyateh

2010-03-29T16:06:00.000-07:00

http://www.youtube.com/watch?v=7AZ8VYn8gMo&feature=related

An ancient song but widely sang by scores of Mandingo musicians. The song is central to the relationship between a hippo and a beautiful village girl. Fascinating.

mandinka women dance

2010-03-12T08:40:00.001-08:00

http://www.youtube.com/watch?v=NoOwFwF58Ds&feature=related

A fascinating group dance.

Jamba don. Wanna

2010-03-12T08:14:00.000-08:00

http://www.youtube.com/watch?v=PDrsfgEwmq4&feature=related

An interesting video of male circumcission rites, when the boys are arriving home from bathing in an open river.

A kankuran dance in group setting. The drummers sing for the kankuran. The singer is enquiring about uncircumcissed males.

http://www.youtube.com/watch?v=MEA0C7qEOtA&feature=related

The Jokaa Epic Farming Song By F.M. Suso

2010-01-12T06:22:00.000-08:00

Part 1 I wrote it from the original song.

Al joka laa muta kumbu yee tim poli jamano banta
Bisimilahi ngha folo aramani kumbu nghan nda dun
Nghan nda dun joka binibola hirihuma biota malola
Ngha joka wulin jalalola suku kandima
Dukare ala mutan nyee bulufulola timpo mboita aleye santo
Al joka laa muta kumbu yee satiwu laba manbendun
Tan tan jail talo kuntu kuwuto meen baa yee kewuu nsalon
Jail koma bilali saidy lota, fara sola kurti suman balo
Faro soo yee kunto loo boro yee koo, borilali senwuli manka nyan
Aso ngha soo korti buyo yeti banko yee sanwu koo tubandin
Sene kunko menyeh jindila, itel laa balali towo foila
furu balalu fantan yelemo sita, sene sita karanmo yama deeh
seno sinkumba kuronto, sene sita karanmo yama
daloli fata min fenw mota kabala banta sene sita karanmo yama
kabuu benta, jasi benta, pakau benta, Mandinka Denba yaa bee dan
yoo wokumole foo Kaman yee, tili nane Kaman man dorikee
wolo ninbaro teema Kaman nyaa wuleta koo Samali laa tunkan kenbo
Kaman Sanneh kufa kufa ata taa sii ko Sama yee meen wame faroto
Kaman Sanneh ya dakalaba bunbulan faa aah dah yee tibomba dasii
Hari kaa yee kana fenfo kana diyamu, fanfo moo jalin tan yaleti
Wala tendi iko si Taba Hari yee Kaman faa, njaa woinena kolo fele

Allake, A Famous Mandingo reppartoir

2009-12-26T04:25:00.000-08:00

By Bembeya Jazz, Lalo Keba and some others. The variation is interesting.

Alla baraka. Alla lake, woo mou kuma baleti. Alla yee menke, jun maan senbe soto woto.

http://www.weblo.com/music/song/Alla_Lake/video/669973/1/

Siilabaa

2009-10-15T23:30:00.000-07:00

By Kaaniba ( a pen name)
Siilabaa bota munto leh wollabaa!
Ninki nanko be seenola
Nkana yerol jeejah
Jambolu lamankangho ka janfaleh
Naa woollyta massibo leka wonooma
Nying siilo mo siilabaa leti
Ah woollabaa!
Allingha nna mammongho taalaa
Fo nsitanka
Nying siilabaa kanginterlude
Harrijaa ye meng nyininkaa
Joobero fo nyadangho nyaamaa looyeh dorong
Ning kurtoo foonto yeh siiyoo too eyeh
Lo too ayeh koh baaba
Baari jaakalo ning koro lebe kayring
Nyino beh jatto bayingdee kaang
Nying tiilii kuntehbaa jaharangho koono
Faa allimamoybang
Jee kensengho buka kumoorejoinder
Siilabaa siilanyima
Siilo bota muntoleh
Nteh malong deh,siilabaa
Barry woolabaa saama yalong
Abedayring tek
Ako jattah kumalaa buka mutaro keh
Nii yamoye hum
Asunkantaleh
Womang jaari noongmutala
Wooto ntoloo mooloSeh hakali nyinii
Nying kuwoloola
For nseh ntaa nyaa long
Hakilo lekah nyambo sing
Sondomeh tantangho
Meng ka wodong Bay leyeh wolong
Amangkeh sinkolomo tidehexeunt.

Jaliba (jaliya and manden aadoo)

2009-10-14T02:14:00.000-07:00

ibe jaliba la dokuwo leeh kisi kisi kan. ala jaliya foo asi mandinka kuwoli kidimandino ban?

Jaliba laa denkilo fele jan, jin youtubo linko to:
http://www.youtube.com/watch?v=yeJv_6bkYqk&feature=related

Taka Boota

2009-10-14T01:44:00.000-07:00

Indulge your mind at the Gambian writers website. very interesting book reviews: http://gamwriters.com/africa/gambia/post/2008/10/9/taka-bota-a-mandinka-poem
TAKA BOTA - (A Mandinka poem)
Taka Bota Kunol tita
Subol beh bori la
Nyamol beh jani la.
Ding ding kebba beh kidi la
Wuroh beh kuhma laS
ubol beh boila
Muro ninfang ngoh beh wuleh ringh.
Dol beh ding kol sing na
Dol beh subol jani la
Dol beh loh njini la
Kebal beh siring.
Musol beh subol batu la
Dol beh turoh la
Dol beh jiyo bi la
Dol beh dah jong kih la.
Tilo bi na boila
Kewol beh subol sambala
Kebal beh no ma
Wulol beh no ma.

By E. M. Ngum(Ndaanan, Vol. 5, Issue 1&2, March/September, 1976, p. 18)E. M. Ngum worked for the Telecommunications department wrote several poems.

Tonya Waato Siita

2009-10-14T01:38:00.000-07:00

By pen name Karamba
Fo ali maa moi

Yiri baa boita

Kuno lu jangjang ta

Ali lammoi

Kumo siya ta

Tonyafo siita

Tillo malata

Mol silangta

Fallo kumata

Ninsolu kumata

Waato siita

Kibaaro naata

Faniyaa sembo warata

Tonya fatiyata

Hackilo doyata

Kumo siyata

Ali wuli waato siita

Ning tonyaa mang fo

Faniya si lo

Molu balangta

Kaybaa lu beh siiring

Dokuwo beh laaring

Domoro bangta

Kodo bangta

Kiddo kumata

Mol lu beh deh ta

Kibaaro seneya ta

Mol lu bataa ta

Molu beh taa

Mo kiling ya taa

Doli baa fola

Ala bula

Waato siita

Kumo pareh ta

Tonya wul ta

Faniya la ta

Yiribaa boi ta

Kuno lu jangjangta

Kumo koi ta

Faniya dubeng ta

sandoli 9

2009-10-04T09:54:00.000-07:00

Baa yeeh bun neh soto, ako tere ( the gaot was given a room, and it want a seating room). this means people who are favoured with something ended up demanding more than necessary.

Sandoli 9

2009-09-24T10:46:00.001-07:00

Koo tan ifan naa, bata tejee (measure everything according to your liken, then you will hardly make fault).

The meaning of Sankalanka

2009-09-16T12:23:00.000-07:00

The meaning of Sankalanka----Thanks for that comment. To tell you the truth, I don't know what Sankalanka means. A very close friend of mine used to call himself by that name, and I believe it has something to do with his family legacy. His surname was Marong. I know there is a history connected with the name, and he always used it in a very proud and boastful manner.
Kay jatta said it means: “I think it is a Mandingo word about power, strength, and might...; but I stand to be corrected on this.”
Janko explain the meaning as: your explanation is correct but I think it refers to SANKALANG, adjective formed from Sangkalango, noun, object … in this case;SANGO = SkyKALANGO = Coloured; (mostly dark when referring to the colour of the sky)You know, the symbolism is that dark clouds evoke fear.SANKALANKA/ SANGKARANKAIn one of Lalo Kebba Dramé´s songs he praised one Madiba konte from Sangkarang, ”sangkarangka Madiba konté”So, from that perspective SANGKARANG is a historical place (City, town or village). Mostly used by Kora singers in praise-singing so called great families. SANGKARANG = a historical placeN`KA = Of/From SANGKARANKA then means s/he from SANGKARANG. Sangkarang could have been known for its brave, rich or great men and women.
Gainde backed kay jatta explanation: www.onegambia.com
My understanding of SANKALANKA is as Kayjatta puts it, has to do with power, might,bravery etc. SANKARANKA is a historical place and oral history has it that of the three Bojangs(surnames) in The Gambia, the Bojang Sankarankas are originally Kontehs(contehs) originating from Sankaranka Madiba Konteh. Oral history has it further that Bojang comes from the Mandinka 'Bo Dulaa Jang' translated 'coming from a distant(far away) place.
SSS went along with Janko’s explanation:
sangkalangka could mean literally sky thunder.sang meaning sky and kalangbah meaning sharp sound like thunder.as in lebah which is piercing shout.u say that sangkalanka is thundering sky.old folks will call big and towering things sankalang.thundering sky seem to it.a similar word is sangkafalash meaning the sky is flashing.falash and flash,did the english stole that word from us.i know they stole a lots of words?BO-JANG does mean from far away.

Kay Jatta discard his views and support Janko’s one:
"sankalango" and "sankalanka" are both derivatives of the root word "sankalang". If "sankalang" is the noun for the 'fierce and the mighty', "sankalanka" is perhaps one who has his/her origins (ancestry) from such 'fierce and mighty' (people);just as one who is a "sankarango" is also a "sankaranka" because he/she is originates from "Sankarang" ...Sankarang and sankalang may not have the same etymology (history).
Finally Janko hit the nail on the head. Case close:
“Sankalango” is the root word of which the adjective “Sankalang” is derived. It is very unusual to add the suffix “ka” to an adjective(sankalanka), unless it’s a slang word or a metaphor. In Sangkarang, a noun (a place) the suffix ka could be replaced by “ko”. Sango + Kalango = Sangkalango - the root wordSango kalanta janing sanjio kaa keé. Sangkarang, a place; Sangkarangka or SangkarangkoWe have to take usage and context into account and in this case I think the jaliya praise-singing “poetics is the key to understanding the relation between the two words. The Jali use metaphors in their narration especially when mystifying something or someone. Let’s be observant of the jaliya narratives for they would have invented Manding even if Manding never existed.” In jaliya sankalang, as you rightly mentioned, is a virtue credited to Sangkarangkolu. They are two different words but I think the metaphorical usage referring to the virtue, fierce and mighty credited to Sankarangkolu was invented by the Jali. I am not saying the Jali invented the root word “Sangkalango” what am saying is that they invented its metaphorical use in this context.

Mandou, one of Salifu's best song for Sekou Touray

2009-09-15T14:09:00.001-07:00

This song is a tribute to Sekou Touray.

http://www.youtube.com/watch?v=GBhtDJUVgLg&NR=1

He was saying that, what people look for, God has bless sekou with it all. From wealth to kids, to fame, so why should Sekou worry?

Manden love song by Salifu keita

2009-09-15T14:06:00.000-07:00

this one is translated in English. very brilliant poetry by Salifu.
touching for that matter.

http://www.youtube.com/watch?v=A8RWJJsT3xo&feature=channel

Keita at his best...

Alla lakee, lalo Keba

2009-09-15T13:34:00.000-07:00

Alla lakkee, moo buka tanbe wola. nin alaa yee menkee, ika isabari lee doron. Lalo keba la yin donkilo yee koto jama lesoto.

http://www.youtube.com/watch?v=j0B-WeDkkDY&feature=related
lalo keba's great hit, 'it is the doing of God'.
fadin jawoli, sinyo jawoli...

To learn the general basic Mandingo language

2009-08-25T01:05:00.000-07:00

Nko- which means 'i said' in Mandingo is a website dedicated to explaining Mandingo language in its varied dailects.
I will recommend this website to all mandingoes and those interested in learning the language:
http://www.nkoinstitute.com/

The Sankoreh institute did well by developing the Nko phonics.

Mandinka Icon, Kunta kinteh oral history

2009-08-24T23:36:00.000-07:00

Cutesy of www.onegambia.com. A video clips of oral history of the mandinka icon kunta kinteh. The video is all in Mandinka in a traditional oral history setting conducted by Alh. Lalo Samateh of radio Gambia.
the link: http://www.onegambia.com/orahistvids.php

Kunta kinteh la tariko woo nin badibu kinteh kunda silo. kora and nin mandinka tariki fola. Alh. lalo samateh men be radio gambe yaa. tariko nyin diyata baaki. alaa lan moi. inmna taran siloo, nun too koowo kacha kadiyale. nin yaa moi nunto, womu wati merin neti.

sandoli 8- mandinka proverbs

2009-08-24T03:04:00.000-07:00

1. Nyaah beekan anin nyaah duntela tee kilin (my eye on you and i don’t respect you are different). To admire an individual and trying be like him is not equal to disrespecting him.

2. Loo tebanna seloto, loo nyii nin na lebuka futa (there are lots of fire wood in the forest, it is the seekers that don’t reach the logs). This statement is usually made in cultural praise seeking events. A patron is praise with this accolade, loo in Mandingo means something precious, so to get a gift, one has to ask the right people.

3. Daali (make predictions). Ancient Mandingo Kings are told to make predictions on their coronation day.
4. Santo jara falandun (changing the name of an adult). This term means, when a person converts into Islam, if his/her name is contradictory to the teachings of Islam, he/she has to change the old name. So that name change is seen as santo jara fala dun.

5. Taah-jireya (cruel or merciless or an act of torture). Jankay Wally was said to have asked his governors to be harsh with subjects. He used the term tah-jirehya

Mali mandingo dialect, cutesy of Amadou Touman

2009-08-24T01:46:00.000-07:00

Mali la mandinka kanwu. bambaran nin gambia mandingo la kumo doli mukilinti bari doli fatata lee.
http://www.koulouba.pr.ml/spip.php?article1864

an inetersting interview with Mali president Toumani Toure. This is another dialect of mandingo. the verson is slightly different from that of the Senegambia mandingo speech. some of the words cross part, others don't. The Mali Mandingo dialect is the most original.

Sandoli 6

2009-08-21T04:39:00.000-07:00

kanfa muu adama jaaw baleti ( anger is man's worst enemy)

Fan kanta kurto, mone buka afara ( when you plan ahead, you avoid disappointments)

mandinka sukuwo (hyms)

2009-08-21T04:36:00.000-07:00

Ali Landin kinteba la sukuwo lanmoi.

aka mooli laa limaniya lafaa lee

http://www.iladinolong.com/index/index.php?option=com_content&view=article&id=63&Itemid=64

Salief keita Musoli (women)

2009-08-09T09:21:00.000-07:00

http://www.youtube.com/watch?v=lAuRkiXJP1c&feature=channel

Musoli is a tribute to women.

Fara nin Janba katan

2009-07-12T03:58:00.000-07:00

http://www.gambia.dk/forums/vid.asp?s=http://www.kebbasonko.se/audio/farrah_ning_jamba_khatang.mp3&t=a

A Mandinka story teller. Listen to it and take lesson.

FANN WAROO

2009-07-12T03:29:00.000-07:00

Ite jun din, munyanke yee fanwara?
Fanwaro idaahmanso lakumola
Ye fanwara ika dolomin
Yefanwara ika giinoke
Yefanwara ibuka Sali
Yefanwara iko yeeh londo lesoto
Yefanwara iko yeh palaso lesoto
Yefanfara iko yeeh tolesoto
Yefanwara katu itolediyata
Yefanwara katu nafulo lebebulu
Yefanwara ijanfata molila
Fanwaro!
Yamira ikunintale
Yamira ite fahamuta jamaa tii
Yamira itele civiliseti taa jamatii
Bari, ite jundin
Ite fuwaro meen yalun senbe tela
Nin isasata, isi silan
Senbetima jamaa fataa waro kono
Ibonota kensen
Nafulu tii jama fataa warakensen
Lunditi jamaa fata waro kono
Woll bee yamira ila lundo kunmayata Ala batoti
Kee nyinma aanin musu nyinma jama fata warokono
Mansa jama fata waroo kono kensen
Alin ngha nfanma gii, ngha tubi
Waro tee hadama dinwu lafenti
Ala yee moobee letolo, bari waro, kafiro doron nekawo dendiko dun
Nin adama dinwu fata, aka sunkan nee
Senbe tala, noo tala

Dan bila kaa cha, fansung jamano

2009-06-30T09:33:00.000-07:00

mandinka keebali laa ka cha, fansung jamano. Ibadin maa gainde meen bee Gambia kilin. ali ilanmoi kaa chala :
http://www.onegambia.com/orahist.php

scroll down to fansung jamano. Mr D's exploit.

Sandoli 4

2009-06-27T07:12:00.000-07:00

Kitimbantio yea din din men kulu, sin kanbaa bukawojakali koten (what one is use familiar with, no one can scare him with that)

Kono karita nyo koma kunpa dunta (this statement is referring to people who switch topic as soon someone came into the room or place of discussion. This is to avoid the person finding out what is being discussed.)

Kano diya muu lan nyoleti (Lalo Keba) (the sweetness of love is mutual trust) Nin kanumal man laa nyola, kano man ban ban. If the trust is gone in any relationship, the love might be on its way as well.

Tulo tee bakoo bari aka bako kumo moi (lalo Keba) (the ear is not at the other side of the river but it can hear the echoes of the voices from there

Befo mandiya kumoyee (lalo keba) (to say all is not liked by a word) This statement is closely connected by another saying that “kacha merin leka larandan daa mafofen bondi” (Badibu Saying) a prolong chat reveals secrets. Here in the first case, when having a conversation, limit the duration if not you wouldn’t have any else to say. The solution ends up talking about the confidential issues.

Sandoli 4

2009-06-24T05:09:00.000-07:00

1. Bankiran koli- ( a proper translation of this word is needed. It is use for the Nyanchos mainly, a Kabuu dialect i think.)
2. Turo (seed) or geneology or future offspring.
3. Abarakaah (bless you). the root of this word is Arabic in origin. Barakah means blessing.
4. Iininbara (thank you) good work, good afternoon. This is universal mandingo greeting for many occasions.
5. Sankilin kuma kilin (one year, one word)

Sandoli 3

2009-06-24T04:48:00.000-07:00

1. Bonoto kalafii anyonwlela (people in loss want more of like them). This statement implies losers want more people like them so that no one make fun of them.
2. Aman kutute' (under achiever). The term refers to lazy people, higly dependent folks
3. Sondomo wararo (low capacity to think or too much pride)
4. Doutala foforo (late night whisling). A surprise gesture, a sad and disappointing incident.

A detail history of griout tradition of Mandingo by Erci Cherry

2009-06-23T05:33:00.001-07:00

Eric Cherry la nyin booko be londo jama lediya akaranna nala. Ala kata alyeh booko nyin googlu.
This google book has detail accounts of Eric Cherry's indept research into the griout traditions of the Mandingos. An interesting book.
http://books.google.co.uk/books?id=_gA9a3qkglwC&pg=PR24&lpg=PR24&dq=mandinka+phrases&source=bl&ots=jDg-JEoPKx&sig=O3StEJB7J8ZO8psvOYtVr6Kvxck&hl=en&ei=98pASvjPJJ68jAe7koCPCQ&sa=X&oi=book_result&ct=result&resnum=4

See how some christian groups use the Mandinka langauge

2009-06-23T05:20:00.000-07:00

kurumatoli bee mandinka kanwu lee kee kan kawandi ranwuti. Ilafita kaa bibulo lee foo mandinkoliyee, bari mandinkoli yee misilimeya lee kaanu adun wolemu tonyati fanan.

The missionary recordings of mandinka langauge from bible text. This is to chritianise those who don't understand english. mandinkas on the other hand are mostly muslim, they have chosen that faith long ago and it is intertwine with many of their hesritage.

http://globalrecordings.net/program/C01641

Nghansin bondo, mandinka traditions

2009-06-23T02:50:00.000-07:00

nkhansin bindo, nin imanta kewuloto, woto, londo doo soto jaan,
http://www.youtube.com/watch?v=uz6Wev0T1kE&feature=related

Nghansinwu kela dumale.

Kankuran men kanfata. wuulaa baa

2009-06-23T02:44:00.000-07:00

http://www.youtube.com/watch?v=_v1vb17PhBA&feature=related

fan bondi men be janbokon, kifara lomu.

Mandinka tantan donwu

2009-06-23T02:32:00.000-07:00

Nyin vidoe muu mandinka tanatanwu leti, ite famata nyin sifa jubela. Bari nna adoo bebandine.
http://www.youtube.com/watch?v=NoOwFwF58Ds&feature=related

This is an old traditional mandinka drumming dance with women leading the way. I haven't seen things like this for ages.

A Youtube video of the state of mandinka language today

2009-06-23T02:23:00.000-07:00

This video demonstrate how youths are incapable of speaking proper mandinka without inserting uncommon language. The mandinka men in the video have a Kombonka accent, but they have not articulate the proper usage of the mandinka words.
http://www.youtube.com/watch?v=rIpu1CwDORc

Sandoli 2 .Mandingo proverbs 2

2009-06-23T02:02:00.000-07:00

6. Moo kendo Danwu Doyata (good people are fewer now). This statement means that there are large numbers of people around but good ones are few.
7. Keba loto dibola, nin momejee, Ifanwu yaa fanjele (an elder standing in the dark, knows his place even if others don’t). These statements are remarks to connote one knowing his/her status and condition even if no one knows.
8. Buntalo sungw lemu bundirotee (it is the reputation of a scorpion to sting people). This means, every person has its reputation that precedes them.
9. Ten ten ka ten ten betilee (a basket can cover another basket). This comment best describe the power of people. However strong and powerful you think you are, there is somebody who can overpower you.
10. Nyri kunto meeta baakono nya wo nyandin aah buka keno banbotii (however long a wood spent in a river it cannot change into a crocodile) This statement implies the impossible scenarios. There some people, when they travel, they change to try being like their host. Some will abandon their heritage and roots in the name of modernism and rational thoughts. The statement indept means, in as much you try immitating others, it may not be possible to be like them in appearance and actions.

sandoli

2009-06-22T09:16:00.000-07:00

1. Aah modomokeno banta (his share of food is finish) a coded word for death. This type of statements are made when children are present in the place of announcing an obituary.
2. Aah mingioyodoya (His share of drink in finish). Another word to disguise news of death.
3. domota (suto, ika foo koyele domota, men kadomo) salt is referred to as domota (that which is eaten at night, it is a superstitition).
4. Kootee koo-danila (salt owner yet begging for salt). The curiosity of women, they go asking for salt just to know what food other women are cooking. This happens in local communities.
5. Sin-noh laseeya Nin Moo laseeya Tekilintii. (The high number of footsteps doesn’t signify a high number of people). This is true because footsteps indicate people but does it mean many footsteps are a direct result of large number of people?

Sory Kandia la denkilo. keme burama

2009-06-22T09:08:00.000-07:00

http://www.youtube.com/watch?v=aIuH_fs2bvw&feature=related
Keme Burama muu Almamy Samory domaleti. Keme burama lakekendeya woo laya kendi ika afoyaye keme. keme, wolemu ati kilin muu kee keme leti. woto Keme burama muu jatoleti.

kuma kan jama lebe denkilo nyinto.

Lalo Keba la denkilo, Alalakee

2009-06-22T09:00:00.001-07:00

http://www.youtube.com/watch?v=j0B-WeDkkDY some translation from the song on weblink.
Lalo Keba layin denkilo yee mandinka kumaba jaama lesoto akono. Ako dinwu la juloba analela.
Alake muu kumaba leti. (a child's future prospect is attached to the mother)
Ako duya koloya nin sonoya (this world is about good times and hard times)
Sinyo jawoli manbeti, kafunyo jawoli manbete (enemies that are close neigbours are dangerous and an enemy who is a cl0se associate is a risky thing to do).
Musu mansa mansiya nari akanda siyalata (women rullers are few but women with strong voices and authourity are many).

AL-SAMAA

2009-06-22T04:43:00.000-07:00

Ibadin mandinkoli aah nan kanwu moi lilalu, ibali kontonna. Nyin buloko muu albele tati. ilafita mandinka talin aah nin sandoli see lon jamayee.
Al-ninbara fo nyato.