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66-535: The word may have its origins from the old Serer title lamane (or laman ) which means master of the land, inheritor or heir in old Serer (Fula and Serer are closely related languages). The Lamans were the ancient Serer kings before the fall of the Serer lamanic class in the 14th century. The Fula title Lam Toro —who later became leaders of Futa Toro , originated from the Serer title Laman . Examples of Fulani Jihad states : This vocabulary -related article

132-429: A Serer kingdom, his body was dragged out of the country and left for the vultures to feast on if there is no family or friend to claim the body and bury it elsewhere. They were also never accompanied by grave goods . No matter how long a Mauritanian Moor has lived in the area as a migrant, he could never achieve high status within the Serer aristocracy. The best position he could ever wish for within Serer high society

198-426: A celebration, the boys are circumcised in a special enclosure where they spend three months studying cosaan (a term corresponding to history, culture, etc.) by learning songs and their meaning. By the end of the period, sustained by meat feasts supplied by fathers and uncles, the initiates emerge as an age class of bachelors with their own secret song. These bachelors receive the weapons and tools of men as gifts from

264-451: A key role in the prayers to Koox ( the atmospheric supreme God ), that occurred only in serious times of drought that threatened the entire district. The shrines at Guinabour ( Graam ) and Diass ( Sahee ) could be described as wind spirits . They protected the villages by raising a wind that made them invisible to their enemies, particularly the Wolof . In more general terms, past migrations into

330-460: A particular matrilineal clan , and one clan, the Leemu , controlled most of the shrines. All the shrines served as focal points for the divination ceremonies held before the beginning of the rainy season. Most were sites of periodic sacrifice to the indwelling spirits , but the shrines had their own unique characteristics. In addition to possessing the one judging shrine that could kill, Bandia played

396-511: A standard couscous . The Serer traditional attire is called Serr . It is normally woven by Serer men and believed to bring good luck among those who wear it. Marriages are usually arranged. In the event of the death of an elder, the sacred "Gamba" (a big calabash with a small hollow-out) is beaten followed by the usual funeral regalia to send them off to the next life. Senegalese wrestling called "Laamb" or Njom in Serer originated from

462-414: A title of honour. According to some, the history of this position goes back to an early Moor in Serer country who had a child by his own daughter. Serers and Toucouleurs are linked by a bond of "cousinage". This is a tradition common to many ethnic groups of West Africa known as Maasir (var : Massir ) in Serer language ( Joking relationship ) or kal , which comes from kalir (a deformation of

528-580: Is a stub . You can help Misplaced Pages by expanding it . This royalty -related article is a stub . You can help Misplaced Pages by expanding it . Serer people The Serer people ( Serer proper : Seereer or Sereer ) are a West African ethnoreligious group . They are the third-largest ethnic group in Senegal, making up 15% of the Senegalese population. They are also found in northern Gambia and southern Mauritania . The Serer people originated in

594-411: Is a favourite pastime for Senegalese and Gambians alike. "The Serer people are known especially for their rich knowledge of vocal and rhythmic practices that infuse their everyday language with complex overlapping cadences and their ritual with intense collaborative layerings of voice and rhythm." Ali Colleen Neff The Sabar (drum) tradition associated with the Wolof people originated from

660-406: Is a matter of conjecture. Although matrilineality ( tim in Serer ) is very important in Serer culture, the Serer follow a bilineal system. Both matrilineality and patrilineality are important in Serer custom. Inheritance depends on the nature of the asset being inherited. That is, whether the asset is a maternal ( ƭeen yaay ) or paternal ( kucarla ) asset. The hierarchical highest status among

726-580: Is also a recent phenomenon among some Serers. For the Serer, the soil (where their ancestors lay in rest) is very important to them and they guard it with jealousy. They have a legal framework governing every aspect of life, even land law , with strict guidelines. Apart from agriculture (and other forms of production or occupation such as animal husbandry, fishing especially among the Serer-Niominka , boat building, etc.), some occupations , especially trade, they viewed as vulgar, common and ignoble. Hence in

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792-429: Is called Chere (or saay) in the Serer language (pounded coos). They control all the phases of this dish from production to preparation. Other ethnic groups (or Serers), tend to buy it from Serer women market traders or contract it out to them especially if they are holding major ceremonial events. Chere is very versatile and can be eaten with fermented milk or cream and sugar as a breakfast cereal or prepared just as

858-467: Is called a ƭat Roog ('the way of the Divine'). It believes in a universal Supreme Deity called Roog (var : Rog ). The Cangin-language speakers refer to the supreme being as Koox . Serer religious beliefs encompasses ancient chants and poems; veneration and offerings to Serer gods, goddesses, and the pangool ( ancestral spirits and saints ); astronomy ; rites of passage ; medicine ; cosmology ; and

924-408: Is just a sample of the power of the bur kevel who was also a member of the griot caste. The slave castes continue to be despised, they do not own land and work as tenant farmers, marriage across caste lines is forbidden and lying about one's caste prior to marriage has been a ground for divorce. The land has been owned by the upper social strata, with the better plots near the villages belonging to

990-453: Is part of the national curriculum of Senegal. Historically the Serer people's unwillingness to trade directly during the colonial era was a double edged sword to the Serer language as well as the Cangin languages . That resulted in the Wolof language being the dominant language in the market place as well as the factories. However, the Serer language, among other local languages, is now part of

1056-454: Is that the Serer people have retained a matrilineal inheritance system. According to historian Martin A. Klein the caste systems among the Serer emerged as a consequence of the Mandinka people's Sine-Saloum guelowar conquest, and when the Serer people sought to adapt and participate in the new Senegambian state system. The previously held view that the Serer only follow a matrilineal structure

1122-523: The Mandinka cleric Ma Ba Jaxoo. The inter-ethnic wars involving the Serer continued till 1887, when the French colonial forces conquered Senegal. Thereafter, the conversion of the Serer people accelerated. By the early 1910s, about 40% of the Serer people had adopted Islam, and by the 1990s about 85% of them were Muslims. Most of the newly converted Serer people have joined Sufi Muslim Brotherhoods, particularly

1188-496: The Mouride and Tijaniyyah Tariqas. The Serer practice trade, agriculture, fishing, boat building and animal husbandry. Traditionally the Serer people have been farmers and landowners. Although they practice animal husbandry , they are generally less known for that, as in the past, Serer nobles entrusted their herds to the pastoralist Fula, a practice that continues today. However, they are known for their mixed-farming. Trade

1254-611: The Senegal River valley, at the border of present-day Senegal and Mauritania, and moved south in the 11th and 12th century. They migrated again in the 15th and 16th centuries as their villages were invaded and they were subjected to religious pressures from Islamic forces. They have had a sedentary settled culture and have been known for their farming expertise and transhumant stock-raising. The Serer people have been historically noted as an ethnic group practicing elements of both matrilineality and patrilineality that long resisted

1320-546: The Serer-Laalaa (sometimes known as "Laa", "La" or "Lâ" or just "Serer"). Each group speaks Serer or a Cangin language . "Serer" is the standard English spelling. "Seereer" or "Sereer" reflects the Serer pronunciation of the name and are spellings used mostly by Senegalese Serer historians or scholars. The meaning of the word "Serer" is uncertain. Issa Laye Thiaw views it as possibly pre-Islamic and suggests four possible derivations: Professor Cheikh Anta Diop , citing

1386-514: The Thiès Region . The Saafi mainly adhere to the tenets of Serer religion . Shrines are of the utmost importance to the Saafi people. The characteristics of each shrine are different. There is a general discourse about the protecting power of the shrines and the spirits that inhabit them echoing the main themes of the ethnic boundary described earlier. Each Saafi village had at least one shrine; and

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1452-723: The Toucouleur people in the Senegal River valley area. Serer people resisted Islamization and later Wolofization from possibly the 11th century during the Almoravid movement. They migrated south where they intermixed with the Diola people . After the Ghana Empire was sacked as certain kingdoms gained their independence, Abu-Bakr Ibn-Umar , leader of the Almoravids , launched a jihad into

1518-597: The Wolof kingdoms , such as Jolof , Waalo , Cayor and Baol. The Kingdom of Baol was originally an old Serer Kingdom ruled by the Serer paternal dynasties, such as Joof family , the Njie family, etc. and the Wagadou maternal dynasty prior to the Battle of Danki in 1549. The Faal (var: Fall) paternal dynasty of Cayor and Baol that ruled after 1549 following the Battle of Danki were originally Black Moors ( Naari Kajoor ). Prior to

1584-521: The history of the Serer people . In contemporary times, about 85% of the Serers are Muslim, while others are Christian. Some Serer still follow Serer spiritual beliefs. According to James Olson , professor of History specializing in Ethnic Group studies, the Serer people "violently resisted the expansion of Islam" by the Wolof people in the 19th century. They were a target of the 1861 jihad led by

1650-426: The oral tradition through songs and music. Of these, all castes had a taboo in marrying a griot, and they could not be buried like others. Below the artisan castes in social status have been the slaves, who were either bought at slave markets, seized as captives, or born to a slave parent. The view that the jambur (or jambuur ) caste were among the lower echelons of society is a matter of debate. The jaraff , who

1716-626: The Faal dynasty of Cayor and Baol , these two kingdoms were ruled by the Serer people with the patrilineages "Joof" or Diouf , Faye and Njie, and the maternal lineage of Wagadou – members of the royal families from the Ghana Empire (proper "Wagadou Empire") who married into the Serer aristocracy. All the kings that ruled Serer Kingdoms had Serer surnames, with the exception of the Mboge and Faal paternal dynasties whose reigns are very recent. They did not provide many kings. The Serer traditional religion

1782-708: The Gambian "Kombo". The Serer (also known as "Seex" or "Sine-Sine") occupy the Sine and Saloum areas (now part of modern-day independent Senegal). The Serer people include the Seex (Serer or Serer-Sine ), Serer-Noon (sometimes spelt "Serer-None", "Serer-Non" or just Noon ), Serer-Ndut (also spelt "N’doute"), Serer-Njeghene (sometimes spelt "Serer-Dyegueme" or "Serer-Gyegem" or "Serer-N'Diéghem"), Serer-Safene , Serer-Niominka , Serer-Palor (also known as "Falor", "Palar", "Siili", "Siili-Mantine", "Siili-Siili", "Waro" or just "Serer"), and

1848-443: The Saafi identity and social institutions. The male life cycle is particular tied to the combination of farming and herding. Boys herd from approximately eight or ten years old until the age of initiation , which occurs between fifteen and twenty years of age. After being called by the father (in consultation with the maternal uncle) to circumcision, the boys enter an age class of initiates made up of forty to sixty young men. After

1914-570: The Sahara." Over generations these people, possibly Pulaar -speaking herders originally, migrated through Wolof areas and entered the Siin and Saluum river valleys. This lengthy period of Wolof-Serer contact has clouded the origins of shared "terminology, institutions, political structures, and practices." If one is to believe the economist and demographer Étienne Van de Walle who gave a slightly later date for their ethnogenesis, writing that "The formation of

1980-567: The Sereer ethnicity goes back to the thirteenth century, when a group came from the Senegal River valley in the north fleeing Islam, and near Niakhar met another group of Mandinka origin, called the Gelwar, who came from the southeast (Gravrand 1983). The actual Sereer ethnic group is a mixture of the two groups, and this may explain their complex bilinear kinship system". Their own oral traditions recite legends that relate their being part of, or related to

2046-614: The Serer Kingdom of Sine and spread to the Kingdom of Saloum . The Wolof people who migrated to Serer Saloum picked it up from there and spread it to Wolof Kingdoms. Each motif has a purpose and is used for different occasions. Individual motifs represent the history and genealogy of a particular family and are used during weddings, naming ceremonies, funerals etc. The Njuup (progenitor of Mbalax ) and Tassu traditions (also Tassou ) ( progenitor of rap music ) both originated from

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2112-473: The Serer Kingdom of Sine . It was a preparatory exercise for war among the warrior classes. That style of wrestling (a brutal and violent form) is totally different from the sport wrestling enjoyed by all Senegambian ethnic groups today, nevertheless, the ancient rituals are still visible in the sport version. Among the Serers, wrestling is classified into different techniques and each technique takes several years to master. Children start young trying to master

2178-518: The Serer Kingdoms of Sine and Saloum were incorporated into independent Senegal, which had gained its independence from France in 1960. The Serer kingdoms of Sine and Saloum are two of the few pre-colonial African kingdoms whose royal dynasty survived up to the 20th century. Serer kingdoms included the Kingdom of Sine and the Kingdom of Saloum. In addition to these twin Serer kingdoms, the Serer ruled in

2244-547: The Serer did not maintain a slave culture, or at least not to the same extent as other ethnic groups in the region. The Serer people are also referred to as: The Serer people are primarily found in contemporary Senegal , particularly in the west-central part of the country, running from the southern edge of Dakar to the border of The Gambia . The Serer-Noon occupy the ancient area of Thiès in modern-day Senegal. The Serer-Ndut are found in southern Cayor and north west of ancient Thiès. The Serer-Njeghen occupy old Baol ;

2310-533: The Serer people has been those of hereditary nobles and their relatives, which meant blood links to the Mandinka conquerors. Below the nobles, came tyeddo , or the warriors and chiefs who had helped the Mandinka rulers and paid tribute. The third status, and the largest strata came to be the jambur , or free peasants who lacked the power of the nobles. Below the jambur were the artisan castes, who inherited their occupation. These castes included blacksmiths, weavers, jewelers, leatherworkers, carpenters, griots who kept

2376-606: The Serer people. The Tassu was used when chanting ancient religious verses. The people would sing then interweave it with a Tassu. The late Serer Diva Yandé Codou Sène who was the griot of the late and former president of Senegal ( Leopold Sedar Senghor ) was proficient in the "Tassu". She was the best Tassukat (one who Tassu) of her generation. Originally religious in nature, the griots of Senegambia regardless of ethnic group or religion picked it up from Serer religious practices and still use it in different occasions e.g. marriages, naming ceremonies or when they are just singing

2442-455: The Serer word kucarla meaning paternal lineage or paternal inheritance). This joking relationship enables one group to criticise another, but also obliges the other with mutual aid and respect. The Serers call this Maasir or Kalir . This is because the Serers and the Toucouleurs are related – according to Wiliam J. foltz "Tukulor are a mixture of Fulani and Serer" The Serers also maintain

2508-510: The Serer word "Kalir" a deformation of "kurcala" which means paternal lineage or inheritance and is used exactly in that context by many Senegambians. The word gamo derives from the old Serer word gamohu – an ancient divination ceremony. Most people who identify themselves as Serer speak the Serer language . This is spoken in Sine-Saloum , Kaolack , Diourbel , Dakar , and in Gambia , and

2574-704: The Serer-Palor occupy the west central, west southwest of Thiès and the Serer-Laalaa occupy west central, north of Thiès and the Tambacounda area. The Serer people are diverse. Although they lived throughout the Senegambia region, they are more numerous in places such as old Baol , Sine , Saloum and in The Gambia , which was a colony of the Kingdom of Saloum. There they occupy parts of old "Nuimi" and "Baddibu" as well as

2640-463: The Serers who were the victims of Islamic jihads and enslavements did not participate much in slavery and when they do, it was merely in revenge. This view is supported by scholars such as François G. Richard who posits that: The Serer ethnic group is rather diverse, and as Martin A. Klein notes, the institution of slavery did not exist among the Serer-Noon and N'Dieghem. The Serer's favourite food

2706-546: The Sine-Salum, their present habitat." Other historians such as R. G. Schuh have refuted Diop's thesis. Professor Dennis Galvan writes that "The oral historical record, written accounts by early Arab and European explorers, and physical anthropological evidence suggest that the various Serer peoples migrated south from the Fuuta Tooro region (Senegal River valley) beginning around the eleventh century when Islam first came across

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2772-515: The basics before moving on to the more advance techniques like the "mbapatte" , which is one of the oldest techniques and totally different from modern wrestling. Yékini (real name: "Yakhya Diop"), who is a professional wrestler in Senegal is one of the top wrestlers proficient in the "mbapatte" technique. Lamba and sabar ( musical instruments ) are used as music accompaniments in wrestling matches as well as in circumcision dances and royal festivals. Serer wrestling crosses ethnic boundaries and

2838-410: The colonial era probably due to anti-Serer sentiments ) has now been discarded as there is nothing in the Serer oral tradition that speaks of a military conquest, but a union based on marriage. A marriage between the noble Guelowar maternal clan and the noble Serer patriclans . This view is supported by Senegalese historians and writers such as Alioune Sarr , Biram Ngom and Babacar Sédikh Diouf . With

2904-435: The colonial era, especially among the Serer nobles, they would hire others to do the trading on their behalf (e.g. Moors) acting as their middlemen. The Serer people have traditionally been a socially stratified society, like many West African ethnic groups with castes . The mainstream view has been that the Mandinka (or Malinka) Guelowars of Kaabu conquered and subjugated the Serer people. That view (propelled during

2970-502: The definition of the word, Henry Gravrand posits that communication is possible between those who can decipher it, who are usually the initiated. It has been suggested that the mere fact of coming from a Serer heritage does not necessarily equate to having the ability to decipher the symbols, but requires initiation and patience. [...] the ability to decipher a Serer symbol, for example, does not automatically follow from membership in this group nor from having simply lived with these people,

3036-449: The dividing line between dialects and different languages. Saafi people The Saafi people , also called Serer-Safene , Safene, etc., are an ethnic group found in Senegal . Ethnically, they are part of the Serer people but do not speak the Serer language nor a dialect of it. Their language Saafi is classed as one of the Cangin languages . In Senegal, they occupy Dakar and

3102-560: The exception of Maysa Wali , this would explain why none of the kings of Sine and Saloum (two of the Serer precolonial kingdoms) bore Mandinka surnames, but Serer surname throughout the 600 years reign of the Guelwar maternal dynasty. The Serer noble patriclans simply married Guelowar women, and their offsprings bearing Serer surnames reigned in Sine and Saloum. The Guelowars also viewed themselves as Serer and assimilated in Serer culture. The alliance

3168-465: The expansion of Islam. They fought against jihads in the 19th century, and subsequently opposed the French colonial rule. In the 20th century, most of the Serer converted to Islam ( Sufism ), but some are Christians or follow their traditional religion . The Serer society, like other ethnic groups in Senegal, has had social stratification featuring endogamous castes and slaves. Other historians, such as Thiaw, Richard and others, believe that

3234-426: The father, but from this point on they farm for themselves and their uncles. The age class is bound together for the rest of their lives, helping each other to farm, fight, raid (in particular, European colonizers - see Timeline of Serer history ), and marry. Married men continue farming but leave the bachelor class. The age classes gathered together males from all clans, and they were the main potential counterweight to

3300-425: The king to the battlefield and recount the glory or bravery of his ancestors in battle. They retain and pass down the genealogy and family history of the king. The bur Kevel could make or break a king, and destroy the entire royal dynasty if they so wish. The abdication of Fakha Boya Fall from the throne of Saloum was led and driven by his own bur kevel. After being forced to abdicate, he was chased out of Saloum. During

3366-454: The national curriculum of Senegal. About 200,000 Serer speak various Cangin languages , such as Ndut and Saafi , which are not closely related to Serer proper ( Serer-Sine language ). There are clear lexical similarities among the Cangin languages. However, they are more closely related to other languages than to Serer, and vice versa. For comparison in the table below, 85% is approximately

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3432-408: The nobles. The social status of the slave has been inherited by birth. Serer religion and culture forbids slavery. "To enslave another human being is regarded as an enslavement of their soul thereby preventing the very soul of the slave owner or trader from entering Jaaniiw – the sacred place where good souls go after their physical body has departed the world of the living. In accordance with

3498-557: The power of the clan leaders. Although the bachelor class formed the military class, people placed greater stress on the protecting power of the village shrines. They speak the Saafi language which is part of the Niger–Congo family . Their language is the principal Cangin language and is closer to Palor and Laalaa . In Serer symbols and symbolism, the Saafi people have contributed to many of these symbols. Although not true writing within

3564-406: The praises of their patrons. Most Senegalese and Gambian artists use it in their songs even the younger generation like " Baay Bia ". The Senegalese music legend Youssou N'Dour , uses "Tassu" in many of his songs. In the pre-colonial era, Moors from Mauritania who came to settle in the Serer kingdoms such as the Kingdom of Sine , etc., were ill-treated by their Serer masters. If a Moor dies in

3630-571: The region and the founding of village shrines are essential features of Saafi identity and the system of defense that protected the independence of the region. Unlike the Serer-Sine, and most ethnic groups of the Sene-Gambian region , the Saafi people do not have a caste system of griots , slaves, nobility, leather workers, etc. They were ruled over by the heads of the ten matriclans. They rejected Islam, monarchy (centralized government of any kind) and

3696-497: The region. According to Serer oral history, a Serer bowman named Amar Godomat shot and killed Abu-Bakr Ibn-Umar with an arrow. They also violently resisted the 19th-century jihads and Marabout movement to convert Senegambia to Islam. The last kings of Sine and Saloum were Maad a Sinig Mahecor Joof (also spelled: Mahecor Diouf) and Maad Saloum Fode N'Gouye Joof (also spelled: Fodé N’Gouye Diouf or Fode Ngui Joof), respectively. They both died in 1969. After their deaths,

3762-465: The reign of Sanou Mon Faye – king of Sine, one of the key notables who plotted to dethrone the king was the king's own bur kevel. After influencing the king's own estranged nephew Prince Semou Mak Joof to take up arms against his uncle, the Prince who despised his uncle took up arms with the support of the bur kevel and other notables. The Prince was victorious and was crowned Maad a Sinig (King of Sine). That

3828-482: The same bond with the Jola people with whom they have an ancient relationship. In the Serer ethnic group, this same bond exists between the Serer patronym, for example between Joof and Faye . Many Senegambian people also refer to this joking relations as "kal" (used between first cousins for example between the children of a paternal aunt and a maternal uncle) and "gamo" (used between tribes ). "Kal" derives from

3894-454: The shrines, each of which had a name and specific characteristics, defined a public sphere of religious ritual that was common to the village. Bandia had the Koffki , Guinabour had Graam and a sacred well, Tchiki had Carit and Enge (an ancestral shrine), Kirène had Jayña , Ndiass (or Diass) had Sahee , Dobour had a spring with healing waters. Each shrine was controlled or administered by

3960-458: The social distinctions that went along with it, specifically caste and slavery. The Saafi society is purely egalitarian . The Saafi people inhabit a fertile, well-watered region on the downward slope and valleys of an escarpment with underground streams feeding into the Somone River. Fertility permits relatively intense farming combined with herding cattle and goats, a combination crucial to

4026-456: The teachings of Seereer religion, bad souls will not enter Jaaniiw. Their departed souls will not be guided by the ancestors to this sacred abode, but will be rejected thereby making them lost and wandering souls. In order to be reincarnated (( ciiɗ , in Seereer) or sanctified as a Pangool in order to intercede with the Divine [ Roog ], a person's soul must first enter this sacred place." As such,

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4092-402: The work of 19th-century French archeologist and Egyptologist, Paul Pierret, states that the word Serer means "he who traces the temple." Diop continued: "That would be consistent with their present religious position: they are one of the rare Senegalese populations who still reject Islam. Their route is marked by the upright stones found at about the same latitude from Ethiopia all the way to

4158-587: Was an alliance based on marriage. In other regions where Serer people are found, state JD Fage, Richard Gray and Roland Oliver, the Wolof and Toucouleur peoples introduced the caste system among the Serer people. The social stratification historically evidenced among the Serer people has been, except for one difference, very similar to those found among Wolof, Fulbe, Toucouleur and Mandinka peoples found in Senegambia . They all have had strata of free nobles and peasants, artisan castes, and slaves. The difference

4224-489: Was responsible for advising the king was also made up of jamburs as well as the bur kuvel/guewel (the chief griot of the king) who was extremely powerful and influential, and very rich in land and other assets. The buur kevel who also came from the griot caste were so powerful that they could influence a king's decision as to whether he goes to war or not. They told the king what to eat, and teach them how to eat, how to walk, to talk and to behave in society. They always accompany

4290-483: Was the most important person after the king ( Maad a Sinig or Maad Saloum ) came from the jambur caste. The Jaraff was the equivalent of a prime minister. He was responsible for organising the coronation ceremony and for crowning the Serer kings. Where a king dies without nominating an heir ( buumi ), the Jaraff would step in and reign as regent until a suitable candidate can be found from the royal line. The noble council that

4356-605: Was to work as a Bissit (Bissik). Apart from spying for the Serer Kings, the Bissit's main job was to be a clown – for the sole entertainment of the Serer King, the Serer aristocracy and the common people. He was expected to dance in ceremonies before the king and liven up the king's mood and the king's subjects. This position was always given to the Moors. It was a humiliating job and not

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