Like in politics, our penchant
for disrespecting those we disagree with or those with whom we do not share
similar values extends into the cultural sphere and that hits a chord.
Disagreeing to something or not sharing similar values with the next person is
not the issue; how far down the lane of disrespect that degenerates into is
where the problem lies. Those who follow me on
social media will notice that I take a swipe at my Jarranka cousins quite often
with jokes. Some of my Badibunka/Kiangka friends engage in similar endeavors
and it is always fun from all sides with responses along similar lines so much so people laugh at jokes made at their own expense.
On more than one occasion, some
comments in response to such threads were so out of taste and insensitive that
one could be excused for thinking they were made by non-Gambians. It is unfortunate that some Gambians, either
out of ignorance or a sense of entitlement feel left out of such relationships and
claim that should they join in that “battle of cousins” people will take
offence, the insinuation slanting to the all too familiar culprit; tribalism; a sense
of “we can’t join because we are not them.” It is really disheartening to see
that almost everything in our little haven is being viewed through sectarian
lenses, creating acrimony where none exists or should ever exist.
We should really take time to learn a little bit more about each
other and do so with open minds. The concept of Sanawuya/Dangkutto is an age old tradition that has been at the
core of Manding society in particular and generally in our region, some aspects
of it cultivated later than others. It was such an important concept that it
was incorporated into the Charter of Manding - the Kurugan Fuga. Article 7 of the charter states;
The Sanankunya/[Sanawuya] (joking
relationship) and the Tanamannyonya/[Dangkutto] (blood pact) have been
established among the Mandinka. Consequently, any contention that occurs among
these groups should not degenerate the respect for one another being the rule.
Between brothers-in-law and sisters-in-law, between grandparents and
grandchildren, tolerance should be the principle.
This was a document adopted in the 13th century, in addition to the safety cushion it provides to absorb some of
the discontent within the community, it helps address issues of concern in a
free and open environment. In essence, freedom of speech is enhanced, no holds
barred. Which is why to balance it out, Sanawuya
often goes alongside Dangkutto which
provides parameters or limits which must not be crossed even in that environment.
Sanawuya is highly regarded and holds a very special place in our culture.
The relationship exists between Jarra and Niumi. Kiang and
Badibu share one, Badibunkas and Serahules, Jolas and Serers; the various
regions of Manding; Kaabunkas and Jahankas, Mandinkas and Fulas (likely after
the battle of Kansala) etc.
At the family level between cousins, grandchildren and grandparents,
and people from families with certain last names. A grandchild can make fun of
their grandparent and get away with it, within the bounds of respect of course.
Insults and foul words are absolutely out of the question. You can mock, make
fun of, or pick on a person you have a joking relationship with and they are
required to laugh it off or respond in like measure but never respond in anger
or take offence as one normally would.
Perhaps the most prominent and most outlandish is the Sanawuya between Jarra and Niumi; that
one stretches the limits a little further but in good faith. As jovial as it
is, the story that gave rise to the relationship, which goes along with the
concept of Dangkutto is rooted in a
very moving episode in history; one of courage, trust, and sincere goodwill,
one borne out of genuine friendship and upright character.
The narrative has it that the King of Niumi and the King of
Jarra made a pact that no true native of either of their kingdoms shall ever
upset or give grief to a native of the other. They swore on their crowns and prayed
for ill-fortune to descend on such an individual; being that the prayers were
made with sincere intent, and being the conservative communities that both are,
the natives dare not test fate.
This pact was initiated by Niumi Mans as a show of deep
gratitude to Jarra Mansa who laid down his life for his counterpart;
literally. To cut a long story short, the two kings amongst others went to
declare their loyalty to the throne as subject kingdoms of the empire; on that
expedition Niumi Mansa fell afoul of the throne (no he was not high) and was to be sentenced to
death. He sought permission to return to Niumi and convey his fate, that request
was deemed unusual, as a man sentenced to death would not be expected to return to have the
sentence carried out after being let go of. Jarra Mansa stepped in and offered
himself in the place of Niumi Mansa, that should Niumi Mansa not return, the
sentence can be carried out on him and pleaded that Niumi Mansa be allowed
to return to his people as requested.
Niumi Mansa returned home and came back just in time to avert
the execution of Jarra Mansa; to this the emperor stated that these two
are worth wearing the crown, for a man to have given his word and stood by it
no matter how dire the circumstance, and for another to be so brave and
compassionate enough to lay their life on the line for another is
extraordinary, that it will be a waste to execute either of the men or end such
a friendship. He offered his blessings and freed them to go back and rule their
kingdoms. When they were about to part ways at the end of the return trip; they
shook hands to bid farewell and in that moment the pact was made.
A grateful Niumi Mansa, holding the Hand of Jarra Mansa stated; from this day forth should a son or daughter of Niumi cause grief to a son or daughter of Jarra, may it not be well for the culprit, a statement reciprocated by Jarra Mansa giving birth
to the Sanawuya and Dangkutto between the two regions. In
honor of their memories and sacrifices for one another, the people of these two
regions still uphold that pact and you will be hard put to find a Jarranka who
cannot get along with a Niuminka or vice versa. Lesson; if you witness them go at each other, stay out of it.
This form of societal set up offers the chance for people to be
blunt with each other without risking angry retaliations. It is used as a means
of mediation in times of dispute where your “Sanawo” (noun) can be called upon to deliver the truth that others
may shy away from for fear of harming whatever relationship they may have with
you. As a Sanawo, you have earned the
privilege of not risking anything for speaking the hard truth. Also in cases
where a person you share a joking relationship with is angry about something or
someone, he or she has to let their anger go if the Sanawo ask them to. Of course the concept has been watered down so
much in our time.
The art of Roasting, Blazing, or Clowning as practiced amongst black Americans is traced back to the concept of what is known as The Dozens. You are probably more familiar with “Yo’Mama” jokes, which is an aspect of Roasting. The Dozens was traced back to the plantations and with strong evidence of African origins. It is an aspect of Sanawuya that today is more prevalent among youngsters who still engage in the practice across West Africa. We know that component as Tombongdirro/Aaji wanteh; a children’s version if you like. Like in Sanawuya, you cannot engage in that art with just anyone, not especially with elders, it is a practice confined to age mates.
American sociologist Harry Lefever and journalist John Leland in writing about The Dozens stated that “other ethnic groups often fail to understand how to play the game and can take remarks in The Dozens seriously.” This can be attributed to their lack of understanding of the concept, its origins or purpose. In a similar case, if a non-native of any of the regions that share the Sanawuya/Dangkutto relationship should take part, they may easily get offended or go beyond the limits set for lack of understanding, that is not discriminatory in any way.
Asking simple questions without being overly sensitive usually
clears things up and we should try to make that a habit; simple insightful questions
devoid of sentiment, just seek answers then form an opinion, we will go much
further and much faster too.
So don’t be like the Jarranka lady pretending to be all classy
and informed but did not take long for her cover to be blown when offered a
drink. “Mbaaring musso attaya felleh.”She responded; “Nteh buka hattayaa ming,
n’ka worrko leh ming (I do not drink attaya, I drink warrga - same thing).
Although you can’t blame her, Niumi attaya in many cases is especially strong,
enhanced by a certain leaf added to the brewing, you know…
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