View allAll Photos Tagged foutas
#fouta#hat#green#solar#vallys#vallysvalife#happylife#summer#saintjeandeluz#paysbasque#france#southwest#sea#sand#sun#sport#smile
- Fiore autoctono
- Local flower
Buona Pasqua!
Happy Easter!
Joyeuses Pâques!
Frohe Ostern!
Feliz Pascua
Feliz Páscoa!
Спраздником Пасхи!
فِصْحُ سعيدُ
復活節快樂
Dal mit Salzitrone, Mangopickle und Reis.
Dal w Salted lemons, mango pickle and rice
Tableware -as usual- from my uncle's pottery at
Fouta from Foutazur, Les Vans, France :-)
Pic from a time when I started to eat sensibly, for some time...
6.10.2020
ILLUSIONE...quando l'illusione è una meta.Quando c'è disperazione.Oggi,su una spiaggia,questa spiaggia, un ragazzo del senegal mi ha detto che alla sua gente è terminata la speranza.Se viene a mancare la speranza cosa resta?Vendeva libri,libri su come gli africani vedono e vivono noi bianchi,sull'integrazione,favole per bambini,tutti scritti da africani.Ne ho comperati 2.1 è un libro di poesie scritto dal primo presidente della repubblica del Senegal,Nel 1960.
ILLUSION ... when the illusion is a goal. Where there is despair. Today, on a beach, the beach, a boy of Senegal told me that his people ended up hope. If there is no hope what is left? He sold books, books on how Africans see and experience we whites, integration, children's tales, all written by Africans. I bought 2. 1 is a book of poems written by the first President of the Republic of Senegal, in 1960.
www.youtube.com/watch?v=qvf6OgDR71A.........................
Aby Ndour - Fouta (Senegal)
Old Riyadh palaces - Al-Fouta neighborhood
.....................................................................
This image is in fact black and white and rare pictures
Colors, it's clear in the image of my design
An improvised shooting session after a family lunch to focus on the "foutas" : a kind of cloth, towel made by a member of my family.
the cops:
"WE THOUGHT HE.....................
WE WERE AFRAID....................
WE WE WE WE.............................
WE WE WE HAD TO BLOW HIM AWAY..............................."
who else is next!?
********************************************************************************
Amadou Bailo Diallo (September 2, 1975 – February 4, 1999) was a 23-year-old Guinean immigrant in New York City who was shot and killed on February 4, 1999 by four New York City Police Department plain-clothed officers: Sean Carroll, Richard Murphy, Edward McMellon and Kenneth Boss. The four officers fired a total of 41 rounds. The shooting took place at 1157 Wheeler Avenue in the Soundview section of The Bronx. The four were part of the now-defunct Street Crimes Unit. All four officers were acquitted at trial in Albany, New York.
Diallo was unarmed at the time of the shooting, and a firestorm of controversy erupted subsequent to the event as the circumstances of the shooting prompted outrage both within and outside New York City. Issues such as police brutality, racial profiling, and contagious shooting were central to the ensuing controversy.
US$3,000,000 settlement. The settlement was reportedly one of the highest against the City of New York for a single man with no dependents under New York State's restrictive wrongful death law, which limits damages to pecuniary loss by the descedant's next of kin.
In April 2002, as a result of the killing of Diallo and other controversial actions, the Street Crime Unit was disbanded. In 2003, Amadou Diallo's mother Kadiatou published a memoir, My Heart Will Cross This Ocean: My Story, My Son, Amadou, with the help of author Craig Wolff
The event even spurred subsequent social psychology research. Eberhard and colleagues (2004) conducted experiments with police officers which revealed that they took longer to decide to not shoot an unarmed black target than an unarmed white target, and were quicker to decide to shoot an armed black target than an armed white target
Amadou Diallo is buried in the village of Hollande Bourou in the Fouta Djallon, where his extended family resides
dedicated to the memory of AMADOU DIALLO and to the many many many hundreds of thousands of BLACK MEN behind bars in our PRISONS doing time for crimes many who were wrongfully sentenced, or didnt have enough money to pay off a lawyer, this i have no doubt about.
Photography’s new conscience
A long day on the road from Kindia to Dalaba - but with lots to see along the way.
Towards the end of the day we visited the house that Guinea's leader Sekou Toure had given South African musician/ singer Miriam Makeba. I don't know when she last visited (she died in Italy in 2008) but Guinea was her main home for many years until Toure's death in 1984 (she moved to Belgium in 1985).
A MEMORIAL at the United Nations FOR A MAN SHOT 41 times in COLD BLOOD by 4 NYC POLICE OFFICERS.................................
41 rounds of ammo blew this innocent AFRICAN MAN AWAY into smithereens.
41 bullets fired on this man who in fear probably ran away in the dark because 4 police
were in pursuit.
"WE THOUGHT HE.....................
WE WERE AFRAID....................
WE WE WE WE.............................
WE WE WE HAD TO BLOW HIM AWAY..............................."
41 bullets.................CUARENTA UNA balas!!!!!!!!!!!!!!!!!
COPS. WALKED
Amadou Bailo Diallo (September 2, 1975 – February 4, 1999) was a 23-year-old Guinean immigrant in New York City who was shot and killed on February 4, 1999 by four New York City Police Department plain-clothed officers: Sean Carroll, Richard Murphy, Edward McMellon and Kenneth Boss. The four officers fired a total of 41 rounds. The shooting took place at 1157 Wheeler Avenue in the Soundview section of The Bronx. The four were part of the now-defunct Street Crimes Unit. All four officers were acquitted at trial in Albany, New York.
Diallo was unarmed at the time of the shooting, and a firestorm of controversy erupted subsequent to the event as the circumstances of the shooting prompted outrage both within and outside New York City. Issues such as police brutality, racial profiling, and contagious shooting were central to the ensuing controversy.
US$3,000,000 settlement. The settlement was reportedly one of the highest against the City of New York for a single man with no dependents under New York State's restrictive wrongful death law, which limits damages to pecuniary loss by the descedant's next of kin.
In April 2002, as a result of the killing of Diallo and other controversial actions, the Street Crime Unit was disbanded. In 2003, Amadou Diallo's mother Kadiatou published a memoir, My Heart Will Cross This Ocean: My Story, My Son, Amadou, with the help of author Craig Wolff
The event even spurred subsequent social psychology research. Eberhard and colleagues (2004) conducted experiments with police officers which revealed that they took longer to decide to not shoot an unarmed black target than an unarmed white target, and were quicker to decide to shoot an armed black target than an armed white target
Amadou Diallo is buried in the village of Hollande Bourou in the Fouta Djallon, where his extended family resides
dedicated to the memory of AMADOU DIALLO and to the hundreds of thousands of BLACK MEN behind bars in our PRISONS doing time for crimes, white folks wouldn't do one day for.
Ive worked in the prison system 30 years
Photography’s new conscience
The north of the Fouta Jalon is one of the most deprived areas in the country. The land is rock covered with barely a centimetre of earth. The roads where they exist seem more like river beds, a piste of rocks and boulders. Unsurprisingly the Fouta has some of the highest rates of child malnutrition and among the lowest schooling rates in the country. I was there to follow up on UNICEF's Health, Nutrition and Education programmes, to see how we can improve our support. When we got to the health centres the shelves of the pharmacy where half empty. Not great if you have malaria and the nearest alternative is a days walk away. With the government we have an initiative to restock all the rural health centres in the country with essential drugs, but without a root branch reform of the health systems supply chain it is a stopgap solution.
Koubia Prefecture is a hard place to move around in. To get to the health centre we were visiting we took about 2 hours to cover 60km, stopping to cross with a hand winched barge and having to take a motorcycle for the last kilometre when a truck, stuck in the mud, blocked the only passage way. In four days of driving i cannot have seen more than a dozen other vehicles and those the big trucks that carry goods and people from village to village.
Given the isolation not surprisingly they don't get many people passing through; the children look out with a mixture of fear and curiosity not sure how to place themselves when confronted with a camera.
In such a tough land, solidarity is more than a virtue it is a necessity. People get together to work each others fields on the big jobs, clearing the fields and hoeing the land. We stopped to chat to an old man, who had gathered his neighbours together to work the fields with foniou; later they would share a meal.
We are also building schools throughout the region. School enrolment rates are low here, parents want to send their kids to school but in many villages the nearest school is 3 or 4 hours walk away too far for the younger children and a worry for girls. By building 12 schools in Koubia prefecture and 22 in nearby Mali over the next two years we hope to make a difference.
Best beach towels from turkishia. We are wholesaler and the biggest peshtemal shop on the internet. You can find turkish towels, bath towels and foutas at our website.
The north of the Fouta Jalon is one of the most deprived areas in the country. The land is rock covered with barely a centimetre of earth. The roads where they exist seem more like river beds, a piste of rocks and boulders. Unsurprisingly the Fouta has some of the highest rates of child malnutrition and among the lowest schooling rates in the country. I was there to follow up on UNICEF's Health, Nutrition and Education programmes, to see how we can improve our support. When we got to the health centres the shelves of the pharmacy where half empty. Not great if you have malaria and the nearest alternative is a days walk away. With the government we have an initiative to restock all the rural health centres in the country with essential drugs, but without a root branch reform of the health systems supply chain it is a stopgap solution.
Koubia Prefecture is a hard place to move around in. To get to the health centre we were visiting we took about 2 hours to cover 60km, stopping to cross with a hand winched barge and having to take a motorcycle for the last kilometre when a truck, stuck in the mud, blocked the only passage way. In four days of driving i cannot have seen more than a dozen other vehicles and those the big trucks that carry goods and people from village to village.
Given the isolation not surprisingly they don't get many people passing through; the children look out with a mixture of fear and curiosity not sure how to place themselves when confronted with a camera.
In such a tough land, solidarity is more than a virtue it is a necessity. People get together to work each others fields on the big jobs, clearing the fields and hoeing the land. We stopped to chat to an old man, who had gathered his neighbours together to work the fields with foniou; later they would share a meal.
We are also building schools throughout the region. School enrolment rates are low here, parents want to send their kids to school but in many villages the nearest school is 3 or 4 hours walk away too far for the younger children and a worry for girls. By building 12 schools in Koubia prefecture and 22 in nearby Mali over the next two years we hope to make a difference.
The north of the Fouta Jalon is one of the most deprived areas in the country. The land is rock covered with barely a centimetre of earth. The roads where they exist seem more like river beds, a piste of rocks and boulders. Unsurprisingly the Fouta has some of the highest rates of child malnutrition and among the lowest schooling rates in the country. I was there to follow up on UNICEF's Health, Nutrition and Education programmes, to see how we can improve our support. When we got to the health centres the shelves of the pharmacy where half empty. Not great if you have malaria and the nearest alternative is a days walk away. With the government we have an initiative to restock all the rural health centres in the country with essential drugs, but without a root branch reform of the health systems supply chain it is a stopgap solution.
Koubia Prefecture is a hard place to move around in. To get to the health centre we were visiting we took about 2 hours to cover 60km, stopping to cross with a hand winched barge and having to take a motorcycle for the last kilometre when a truck, stuck in the mud, blocked the only passage way. In four days of driving i cannot have seen more than a dozen other vehicles and those the big trucks that carry goods and people from village to village.
Given the isolation not surprisingly they don't get many people passing through; the children look out with a mixture of fear and curiosity not sure how to place themselves when confronted with a camera.
In such a tough land, solidarity is more than a virtue it is a necessity. People get together to work each others fields on the big jobs, clearing the fields and hoeing the land. We stopped to chat to an old man, who had gathered his neighbours together to work the fields with foniou; later they would share a meal.
We are also building schools throughout the region. School enrolment rates are low here, parents want to send their kids to school but in many villages the nearest school is 3 or 4 hours walk away too far for the younger children and a worry for girls. By building 12 schools in Koubia prefecture and 22 in nearby Mali over the next two years we hope to make a difference.
To the Sufi, it is the transmission of divine light from the teacher's heart to the heart of the student, rather than worldly knowledge, that allows the adept to progress. They further believe that the teacher should attempt inerrantly to follow the Divine Law. According to Moojan Momen "one of the most important doctrines of Sufism is the concept of al-Insan al-Kamil "the Perfect Man". This doctrine states that there will always exist upon the earth a "Qutb" (Pole or Axis of the Universe)—a man who is the perfect channel of grace from God to man and in a state of wilayah (sanctity, being under the protection of Allah). The concept of the Sufi Qutb is similar to that of the Shi'i Imam. However, this belief puts Sufism in "direct conflict" with Shia Islam, since both the Qutb (who for most Sufi orders is the head of the order) and the Imam fulfill the role of "the purveyor of spiritual guidance and of Allah's grace to mankind". The vow of obedience to the Shaykh or Qutb which is taken by Sufis is considered incompatible with devotion to the Imam". As a further example, the prospective adherent of the Mevlevi Order would have been ordered to serve in the kitchens of a hospice for the poor for 1001 days prior to being accepted for spiritual instruction, and a further 1,001 days in solitary retreat as a precondition of completing that instruction. Some teachers, especially when addressing more general audiences, or mixed groups of Muslims and non-Muslims, make extensive use of parable, allegory, and metaphor. Although approaches to teaching vary among different Sufi orders, Sufism as a whole is primarily concerned with direct personal experience, and as such has sometimes been compared to other, non-Islamic forms of mysticism (e.g., as in the books of Hossein Nasr). Many Sufi believe that to reach the highest levels of success in Sufism typically requires that the disciple live with and serve the teacher for a long period of time.[citation needed] An example is the folk story about Baha-ud-Din Naqshband Bukhari, who gave his name to the Naqshbandi Order. He is believed to have served his first teacher, Sayyid Muhammad Baba As-Samasi, for 20 years, until as-Samasi died. He is said to then have served several other teachers for lengthy periods of time. He is said to have helped the poorer members of the community for many years and after this concluded his teacher directed him to care for animals cleaning their wounds, and assisting them.The mosque is the most influential in the region. It houses a Koranic school of Tariqa Tidjania and the Zawiya (institution) Othmania...A zaouia or zawiya (Arabic: زاوية zāwiyah; "assembly" "group" or "circle", also spelled zawiyah, zawiyya, zaouiya, zaouïa and zwaya) is an Islamic religious school or monastery. The term is Maghrebi and West African, roughly corresponding to the Eastern term madrasa. A zawiya often contains a pool, and sometimes a fountainIn precolonial times, these were the primary sources for education in the area, and taught basic literacy to a large proportion of children even in quite remote mountainous areas - leading to the generally accepted speculation that literacy rates in Algeria at the time of the French conquest in 1830 were higher than those of European France.Their curriculum began with memorization of the Arabic alphabet and the later, shorter suras of the Qur'an; if a student was sufficiently interested or apt, it progressed to law (fiqh), theology, Arabic grammar (usually taught with al-Ajurrumi's famous summary), mathematics (mainly as it pertained to the complex legal system of inheritance distribution), and sometimes astronomy. These are still operational throughout the Maghreb, and continue to be a major educational resource in the Sahel of West Africa, from Mauritania to Nigeria.In the Arab world, the term zawiya can also refer to a Sufi lodge, akin to the term Tekke/Tekyeh in Iran, Turkey and the former Ottoman areas, as well as khanqah or dargah used in various parts of Asia. An example is the Hilaliyya Zawiya in Syria. One of the best known living or contemporary zawiyas is the Zawiya of Sheikh Ahmed Tijani located in Fes, Morocco. There are several extensions or sub-zawiyas affiliated with this Zawiya located in various places around the worldAmong the Hassaniya Arabic-speaking populations of Mauritania, Western Sahara, Morocco, Mali and Algeria (often referred to as Moors/Maure and Sahrawis), the term is also used to signify a certain type of tribe. Sahrawi-Moorish society was traditionally (and still is, to some extent) stratified into several tribal castes, with the Hassane warrior tribes ruling and extracting tribute—horma—from the subservient znaga tribes. A middle caste was formed by the Zawāyā, or scholarly tribes, who provided religious teaching and services. This did not necessarily mean that they maintained a monastery or school as described above, since all these tribes were more or less nomadic. However, important shaikhs and Sufis of the would sometimes create schools, or, after their deaths, their Shrine would turn into holy places of significance to the tribe its called Mazaar. Often, the Zawāyā were descended from Sanhadja Berbers, while the Hassane claimed lineage from the Beni Hassan Arabs. Even if intermarriage and tribal alliances made the distinction difficult to maintain from a scientific perspective, it was culturally important; however, from about the 19th century, most or all Sahrawi-Moorish tribes had adopted the Hassaniyya Arabic dialect and come to regard themselves as Arabs. Sometimes, the Zawāyā and Hassane roles changed with this: military and economic strength would often lead to a gradual redefinition of the tribe's role, and, simultaneously, to its self-perception of religious and ethnic background. Especially in the northern Hassane areas, i.e. today's Western Sahara, the Zawāyāa tribes were more or less synonymous with the Chorfa, tribes who claimed descent from the Prophet Muhammad. In the areas corresponding broadly to today's Mauritania, this was not necessarily so; there, the name "Marabout" is also used synonymously with "Zawāyā" in its tribal meaning.The Zawāyā are tribes in the southern Sahara who have traditionally followed a deeply religious way of life. They accepted a subordinate position to the warrior tribes, whether Arab or Berber, who had little interest in Islam. The Zawāyā introduced Sufi brotherhoods to the black populations south of the Sahara. The jihad movements of the Fula people in the eighteenth and nineteenth centuries have their origins with the Zawāyā. Today the Zawāyā are one of the two noble castes of MauritaniaThe Zawāyā[a] were nomadic tribes from the arid lands to the north and east of the Senegal River in West Africa. Their religious beliefs may possibly be traced back to the eleventh century Almoravid movement, although their generally more passive attitude is in contrast to that of the militant Almoravids. They gave great importance to teaching the Islamic religious sciences and to reciting the Quran.The Zawāyā attempted to avoid conflict with the stronger warrior groups by renouncing arms and paying tribute. In the west, the Zawāyā were of Berber origin, while after the fifteenth century the warrior tribes were Arab. In the center, the reverse applied. The Zawāyā were Arab, while Berber or Tuareg tribes held military and political power.The Zawāyā, with their passive lifestyle of herding, prayer and study, were treated with some contempt by the stronger groups, but this was mingled with respect. A story was told by the sixteenth century Timbuktu jurist al-Muṣallī, so-called because he worshiped in the mosque so often. He was a Zawāyā from the west and a regular attendant at the teaching circle of the jurist Maḥmūd, grandson of Anda Ag-Muhammad in the female line. Al-Muṣallī resolved to ask for the hand of Maḥmūd's daughter in marriage. Before he could make his proposal Maḥmūd politely deflected it, saying that "birds of a feather flock together". The separation of the tribes of this region into warrior and Zawāyā tribes had probably occurred before the fifteenth century. By then some of the Zawāyā were moving south to avoid the depredations of the warrior tribes, risking conflict with the sedentary populations of Chemama, Gorgol and Tagant.During the fifteenth century the Beni Ḥassān Arab nomads began to enter the region. Hassāni rulers imposed heavy tributes on the Zawāyā, but did not give them effective protection against their enemies.[8] Although subordinate to the Banū Ḥassan warriors, the Zawāyā ranked above other Berbers. These in turn ranked above blacksmiths, who were said to be Jewish in origin, and mixed-race people.In the late seventeenth century, Awbek Ashfaga of the Banū Daymān tribe, later to style himself Nāșir al-Din ("Protector of the Faith"), emerged as a leader of the Zawāyā tribes in resisting the Hassān. He was widely respected for his scholarship, purity of life and healing ability. His goal was to establish an ideal Islamic society based on the original organization of the first caliphs, where ethnic and tribal differences would be ignored. Nāșir al-Din demanded strict obedience to his authority by the Zawāyā. He set out to create a secure and stable administration in the southern Sahara, led by himself, his vizier and four qāḍīs. To do so he would defeat warriors who failed to follow Islamic principles and who harmed the faithful, and would establish a theocratic state that rose above tribal divisions and followed the commands of God. Rather than immediately attack the Hassān, in 1673 Nāșir al-Din launched his jihad with an invasion across the Senegal River into the Futa Tooro and Wolof states. This would give him control of the trade in gum with the French on the Senegal, a source of income for his new state. He then imposed the zakāt legal tax on the tributary tribes to the north of the Senegal. When one of these tribes called for assistance from the Hassān, war broke out.[11] Nāșir al-Din was supported by most but not all of the Zawāyā, although some disputed his authority to impose the zakāt and did not assist him. There were at least three battles, in each of which the Zawāyā defeated the Hassān. However, in the last battle, which probably took place in August 1674, Nāșir al-Din and many of his immediate entourage were killed. The Zawāyā elected Sīdī al-Fāḍil as Nāșir al-Din's successor, who took the name of al-Amīn. Al-Amīn was disposed to make peace with the Hassān, and they were willing to accept his religious authority but not his right to levy the zakat. Most of the Zawāyā were opposed to the peace, and deposed al-Amīn, replacing him with 'Uthmān, the former vizier and close friend of Nāșir al-Din. 'Uthmān took an aggressive stance against the Hassān, and again attempted to enforce collection of the zakāt. His tax collectors were massacred by a Trarza chief who had come to the assistance of the weaker tribes, and 'Uthmān was killed in battle by the Wolof. His successors were decisively defeated by the Hassān.Following this defeat, the Zawāyā lost all temporal power and again became strictly tributary to the Hassān, and were parceled out among the Hassān groups. They had to provide milk from their herds to the Hassān warriors and provide them with saddles. They had to let the Hassān take the first bucket of water from their wells, and had to feed and shelter Hassān women in time of need. This seems to have been a return to their condition before the revolt started. Many of the Zawāyā continued their religious studies after puberty, while others engaged in commerce, agriculture, livestock management or hired out their labor where the work was consist with their religious practices. The Zawāyā were required to educate the Ḥassanī children. Although subject to the Hassān, their religious influence on their Arab masters grew. The economic and political structure of the region changed as contact with Europeans increased. Slaves were increasingly used to mine salt and cultivate crops in the oases rather than as trade goods. The French continued to expand the gum trade, particularly after 1815. This brought increased prosperity to the Hassāni of Ida Aish, who controlled the trade to Bakel on the Senega River, and took some of the profits that the Zawāyā had traditionally made from collecting and selling gum. However, a clerical leader managed to establish an alternative gum market at Medine, further upstream, competing with the Hassāni. Both the Zawāyā and the Hassāni became more wealthy in slaves and material property, but a shift in the balance of power occurred as more students and clients were attracted to the Zawāyā, who also acquired better arms.The rise of the Zawāyā as merchants coincided with growth in demand for religious instruction.The distinction between Zawāyā and Hassāni also began to blur, as each group entered the traditional occupations of the other. In modern Mauritania, the Zawāyā and Hassāni are both considered noble castes, dominating the politics of the country.The Zawāyā introduced sub-Saharan Africans to the two main Sufi brotherhoods. Muhammed al-Hafiz (1759/60-1830) and his people transmitted the Tijaniyyah, while the Kunta, including the scholars Shaykh Sidi Mukhtar (1729-1811) and his son Sidi Muhammad, transmitted the Qadiriyya. There are records of Zawāyā moving into the lands south of the Senegal in the seventeenth century, where they proselytized and intermarried with the local people. Nāșir al-Din had gained support from the Torodbe clerical clan of Futa Tooro in his struggle. After the defeat in 1674, some of the Torodbe migrated south to Bundu and some continued on to the Fouta Djallon. The Torodbe, the kinsmen of the Fulbe of the Fouta Djallon, influenced them in embracing a more militant form of Islam. In 1726 or 1727 the Fulbe were to launch their successful jihad in the Fouta Djallon.[26] Later the Fulbe would establish Islamic states in Futa Tooro (1776), Sokoto (1808) and Masina (1818). The Kunta became particularly influential in the eighteenth century. Many of them moved east to the region north of Timbuktu and became salt merchants. They adopted the teachings of the fifteenth century cleric Muhammad al-Maghili, said to be the first to introduce the Qadiriyya Sufi brotherhood to the western Sudan. The Kunta produced several important clerics, of whom Sidi Mukhtar had the greatest impact.[6] Sidi Mukhtar became the leader of a Tuareg coalition dominated by the Kunta that controlled the Niger bend and surrounding areas. He is also credited with authoring over 300 treatises. His sponsorship of the proselytizing Sufi tariqas, particularly the Qadiriyya order, meant that Islam was no longer the private religion of Saharan traders, but began to steadily spread among the black populations of the Sahel and further south. Many West African libraries and collections of Islamic writings include works by Zawāyā authors. Most of these writings are in Arabic.Today the Zawāyā continue to be in demand as teachers of the Quran in West African Islamic schools.
en.wikipedia.org/wiki/Zaw%C4%81y%C4%81
In Islamic mysticism, karamat (Arabic: کرامات karāmāt, pl. of کرامة karāmah, lit. generosity, high-mindedness refers to supernatural wonders performed by Muslim saints. In the technical vocabulary of Islamic religious sciences, the singular form karama has a sense similar to charism, a favor or spiritual gift freely bestowed by God. The marvels ascribed to Muslim saints have included supernatural physical actions, predictions of the future, and "interpretation of the secrets of hearts".Historically, a "belief in the miracles of saints (karāmāt al-awliyāʾ, literally 'marvels of the friends [of God]')" has been "a requirement in Sunni Islam."This is evident from the fact that an acceptance of the miracles wrought by saints is taken for granted by many of the major authors of the Islamic Golden Age (ca. 700-1400),[4] as well as by many prominent late-medieval scholars.[4] According to orthodox Sunni doctrine, all miracles performed by saints are done by the leave of God,and usually involve a "breaking of the natural order of things" (k̲h̲āriḳ li’l-ʿāda)," or represent, in other words, "an extraordinary happening which breaks the 'divine custom' (sunnat Allāh) which is the normal course of events."Traditionally, Sunni Islam has also strictly emphasized that the miracle of a saint, however extraordinary it may be, is never in any way the "sign of a prophetic mission," and this has been stressed in order to safeguard the Islamic doctrine of Muhammad being the Seal of the Prophets. The doctrine of the karāmāt al-awliyāʾ, which became enshrined as an orthodox and required belief in many of the most prominent Sunni creeds of the classical era such as the Creed of Tahawi (ca. 900) and the Creed of Nasafi (ca. 1000), emerged from the two basic Islamic doctrinal sources of the Quran and the hadith.[2] As the Quran referred to the miracles of non-prophetic saintly people like Khidr (18:65-82), the disciples of Jesus (5:111-115), and the People of the Cave (18:7-26), amongst many others, many prominent early scholars deduced that a group of venerable people must exist who occupy a rank below the prophets but who are nevertheless capable of performing miracles. The references in the corpus of hadith literature to bona fide miracle-working saints like the pre-Islamic Jurayj̲ (seemingly an Arabic form of the Greek Grēgorios), only lent further credence to this early understanding of the miracles of the saints. The fourteenth-century Hanbali scholar Ibn Taymiyyah (d. 1328), in spite of his well-known objections to the visiting of saints' graves, nevertheless stated: "The miracles of saints are absolutely true and correct, by the acceptance of all Muslim scholars. And the Qur'an has pointed to it in different places, and the sayings of the Prophet have mentioned it, and whoever denies the miraculous power of saints are only people who are innovators and their followers."As one contemporary scholar has expressed it, practically all of the major scholars of the classical and medieval eras believed that "the lives of saints and their miracles were incontestable."In the modern world, this doctrine of the miracles of saints has been challenged by certain movements within the branches of Salafism, Wahhabism, and Islamic modernism, as certain followers of some of these movements have come to view the very idea of Muslim saints "as being both un-Islamic and backwards ... rather than the integral part of Islam which they were for over a millennium."Islamic modernists, in particular, have had a tendency to dismiss the traditional idea of miracles of saints as "superstitious" rather than authentically Islamic. Despite the presence, however, of these opposing streams of thought, the classical doctrine continues to thrive in many parts of the Islamic world today, playing a vital role in the daily piety of vast portions of Muslim countries like Pakistan, Egypt, Turkey, Senegal, Iraq, Iran, Algeria, Tunisia, Indonesia, Malaysia, and Morocco, as well as in countries with substantive Islamic populations like India, China, Russia, and the Balkans.
Taken whilst in the 'River Gambia Expedition - 1000km source-sea African odyssey' 2012-2013
Award-winning photographer, Jason Florio, and photography producer and writer, Helen Jones-Florio
www.rivergambiaexpedition.com/ and 'River Gambia' new series of images by Jason Florio www.floriophoto.com/#/latest%20work/river%20gambia%20expe...
Is a landlocked country in Western Africa. Mali is the seventh largest country in Africa, bordering Algeria on the north, Niger on the east, Burkina Faso and the Côte d'Ivoire on the south, Guinea on the south-west, and Senegal and Mauritania on the west. Its size is just over 1,240,000 km² with a population more than 14 million. Its capital is Bamako.
Mali consists of eight regions and its borders on the north reach deep into the middle of the Sahara, while the country's southern region, where the majority of inhabitants live, features the Niger and Sénégal rivers. The country's economic structure centers around agriculture and fishing. Some of Mali's natural resources include gold, uranium, and salt. Mali is considered to be one of the poorest nations in the world.
Present-day Mali was once part of three West African empires that controlled trans-Saharan trade: the Ghana Empire, the Mali Empire (from which Mali is named), and the Songhai Empire. In the late 1800s, Mali fell under French control, becoming part of French Sudan. Mali gained independence in 1959 with Senegal, as the Mali Federation. A year later, the Mali Federation became the independent nation of Mali. After a long period of one-party rule, a 1991 coup led to the writing of a new constitution and the establishment of Mali as a democratic, multi-party state.
History
Please go to
en.wikipedia.org/wiki/History_of_Mali
Geography
Mali is a landlocked nation in West Africa, located southwest of Algeria. At 1,240,000 square kilometres (478,767 sq mi), Mali is the world's 24th-largest country and is comparable in size to South Africa or Angola. Most of the country lies in the southern Sahara, which produces a hot, dust-laden the Sudanian savanna zone. Mali is mostly flat, rising to rolling northern plains covered by sand. The Adrar des Ifoghas lies in the northeast.
The country's climate ranges from tropical in the south to arid in the north. Most of the country receives negligible rainfall; droughts are frequent. Late June to early December is the rainy season. During this time, flooding of the Niger River is common, creating the Inner Niger Delta. The nation has considerable natural resources, with gold, uranium, phosphates, kaolinite, salt and limestone being most widely exploited. Mali faces numerous environmental challenges, including desertification, deforestation, soil erosion, and inadequate supplies of potable water.Martin, p. 134. Each region has a governor. Since Mali's regions are very large, the country is subdivided into 49 cercles, totaling 288 arrondissements. Mayors and elected members of the city councils officiate the arrondissements.
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Oficial Name:
Republique du Mali
Independence:
September 22, 1960
Area:
1.248.574km2
Inhabitants:
14.678.000
Languages:
Arabic, Hasanya [mey] 106,100 in Mali (1991). Nioro and Nara. Alternate names: Maure, Mauri, Moor, Suraka, Suraxxé, Hassaniyya, Hassani. Classification: Afro-Asiatic, Semitic, Central, South, Arabic
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Bamako Sign Language [bog] Bamako school for deaf children, separated into 3 grade classes. It is not known if it is widely used elsewhere or not. Dialects: Not related to other sign languages. Classification: Deaf sign language
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Bamanankan [bam] 2,700,000 in Mali (1995). Population includes 75,000 Ganadugu (1991 Vanderaa), 41,200 Wasulu. Population total all countries: 2,786,385. Also spoken in Burkina Faso, Côte d'Ivoire, Gambia, Guinea, Mauritania, Senegal. Alternate names: Bambara, Bamanakan. Dialects: Standard Bambara, Somono, Segou, San, Beledugu, Ganadugu, Wasulu (Wasuu, Wassulunka, Wassulunke), Sikasso. There are many local dialects. The main division is Standard Bambara, influenced heavily by Western Maninkakan, and rural dialects. Bamanankan dialects are spoken in varying degrees by 80% of the population. Wasulu is a dialect of Bamanankan in Mali and of Western Maninkakan in Guinea. Classification: Niger-Congo, Mande, Western, Central-Southwestern, Central, Manding-Jogo, Manding-Vai, Manding-Mokole, Manding, Manding-East, Northeastern Manding, Bamana
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Bankagooma [bxw] 5,085 (1995 SIL). Ethnic population: 5,085. North of Sikasso in Danderesso Administrative District, towns of Nougoussouala (Nonko), Fourouma, Mamarasso (Mora), Famsara, and Zantiguila. Alternate names: Banka, Bankagoma, Bankagoroma, Bankaje. Classification: Niger-Congo, Mande, Western, Northwestern, Samogo
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Bobo Madaré, Northern [bbo] 18,400 in Mali (2000 WCD). An approximate rectangle in Mali around Bura and Mafune. Alternate names: Bobo Fing, Bobo Fign, Bobo Fi, Bobo, Black Bobo, Finng, Bobo Da. Dialects: Benge, Sogokiri, Sya (Sia), Vore. Classification: Niger-Congo, Mande, Western, Northwestern, Soninke-Bobo, Bobo
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Bomu [bmq] 102,000 in Mali (1976 census). Population total all countries: 158,000. A triangle between San and Sofara on the Bani River in Mali, and Soumbara, west of Nouna, in Burkina Faso. The Mao subdialect is separate from the others and straddles the Mali-Burkina Faso border about 40 km east-west by 20 km north-south, and is on the main San to Bobo-Dioulasso road. Also spoken in Burkina Faso. Alternate names: Boomu, Bore, Western Bobo Oule, Western Red Bobo, Western Bwamu, Bobo Wule. Dialects: Dwemu, Dahanmu. Dwemu subdialects are Terekongo (Terekoungo), Wahu (between Téné and the Bani River), Togo. Dahanmu subdialects are Koniko, Mandiakuy, Bomborokuy, and Mao (Mahou). Classification: Niger-Congo, Atlantic-Congo, Volta-Congo, North, Gur, Central, Northern, Bwamu
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Bozo, Hainyaxo [bzx] 117,696 (1987 census). From Miérou (near Ke-Maacina) to Tamani on the Niger River. They can be found working the major rivers in much of West Africa. Alternate names: Hainyaxo, Hanyaxo, Xanyaxo, Xan, Hain, Kelenga, Kélinga, Kéllingua, Boso. Dialects: Lexical similarity 48% with Tieyaxo Boso (closest). Classification: Niger-Congo, Mande, Western, Northwestern, Soninke-Bobo, Soninke-Boso, Boso, Eastern
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Bozo, Jenaama [bze] 100,000 in Mali (1991 Vanderaa). Administrative circles of Djenné, Mopti, Youwarou, Tenenkou and Bandiagara. Between the Bani and Niger rivers (Pondori dialect), between the Diaka and Niger rivers (Kotya dialect), along the Niger River from Mopti to Lake Débo (Korondougou dialect), north of Kotya and around Lake Debo (Debo dialect). Some in Côte d'Ivoire around the Kosson and Ayamé dams. Also spoken in Nigeria. Alternate names: Sorogaama, Corogaama, Sarkanci, Sarkawa, Djenaama, Nononke, Boso. Dialects: Pondori, Kotya (Kotyaxo), Korondougou, Débo. Lexical similarity 53% with Tieyaxo Bozo (closest). Classification: Niger-Congo, Mande, Western, Northwestern, Soninke-Bobo, Soninke-Boso, Boso, Jenaama
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Bozo, Tièma Cièwè [boo] 2,500 (1991). Population includes 831 in Enguem, 1,315 in Aouré. Administrative circle of Youwarou, Arrondissement Guidio Saré; Enghem (Enguem), Aouré (Aoré), and Kamago Sébi villages, where the Niger River leaves Lake Debo. Alternate names: Tièma Cièwè, Tié, Boso. Dialects: Lexical similarity 60% with Tieyaxo Boso. Classification: Niger-Congo, Mande, Western, Northwestern, Soninke-Bobo, Soninke-Boso, Boso, Eastern
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Bozo, Tiéyaxo [boz] 117,696 (1987 census). From Koa to Miérou on the Niger River, and Diafarabié to Sendédaga on the Diaka River (a tributary). They work the major rivers in much of West Africa. Alternate names: Tieyaxo, Tigemaxo, Tiemaxo, Tyeyaxo, Tiéyakho, Tiguémakho, Tie, Tégué, Boso. Dialects: Lexical similarity 53% with Sorogama Boso (closest), 30% with Soninke. Classification: Niger-Congo, Mande, Western, Northwestern, Soninke-Bobo, Soninke-Boso, Boso, Eastern
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Dogon, Bangeri Me [dba] 1,200 (1998 Durieux). Spoken in 7 villages in the extreme northwest of the plateau. Numadaw might relate to ethnonym 'Nononke'. Alternate names: Bangeri Me, Numadaw. Classification: Niger-Congo, Atlantic-Congo, Volta-Congo, Dogon
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Dogon, Bondum Dom [dbu] 24,700 (1998 Durieux). Along the northern border of the plateau, separated from the Tommo So area to its south by a mainly uninhabited plain east of Dia, and a deep ravine running westward from Dia to the cliff that ends the plateau. Borko village (14,57 N; 3,21 W) is about center of the language area. Alternate names: Bondum-Dom. Dialects: Kindjim, Nadjamba. Classification: Niger-Congo, Atlantic-Congo, Volta-Congo, Dogon
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Dogon, Dogul Dom [dbg] 15,700 (1998 Durieux). 14 villages about 20 km northeast of Bandiagara with Nandoli as center. Alternate names: Dogul-Dom. Classification: Niger-Congo, Atlantic-Congo, Volta-Congo, Dogon
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Dogon, Donno So [dds] 45,300 (1998 Durieux). Kamba So is spoken around Kamba, and Donno So around Bandiagara. Alternate names: Kamba So. Dialects: Kamma So, Donno So. Similar to Tommo So. Classification: Niger-Congo, Atlantic-Congo, Volta-Congo, Dogon
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Dogon, Jamsay [djm] 130,000 in Mali (1998 Durieux). Large but sparsely populated area east of the Dogon cliffs extending into Burkina Faso. Also spoken in Burkina Faso. Alternate names: Dyamsay Tegu. Dialects: Domno, Gono, Bama, Guru. Degree of comprehension between dialects uncertain. Classification: Niger-Congo, Atlantic-Congo, Volta-Congo, Dogon
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Dogon, Kolum So [dkl] 24,000 (1998 Durieux). Area between Sevare and Bandiagara, in Pinia administrative area. Alternate names: Edyenge Dom, Idyoli Donge, Piniari. Dialects: Mombo (Helabo, Miambo), Ambange (Ampari). Classification: Niger-Congo, Atlantic-Congo, Volta-Congo, Dogon
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Dogon, Tene Kan [dtk] 127,000 (1998 Durieux). From Bankass nearly to Koro. Alternate names: Tene Tingi, Tene Kan. Dialects: Tengu Tingi, Togo Kan, Sagara, Guimini Kan. Classification: Niger-Congo, Atlantic-Congo, Volta-Congo, Dogon
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Dogon, Tomo Kan [dtm] 132,800 in Mali (1998 Durieux). Large area southwest of Bankass. Also spoken in Burkina Faso. Alternate names: Tomo-Kan. Dialects: Distinct from Tommo So (Tombo). Classification: Niger-Congo, Atlantic-Congo, Volta-Congo, Dogon
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Dogon, Toro So [dts] 50,000 (1998 Durieux). Spoken along the cliff from Yendoumman to Idyeli. Alternate names: Dogoso, Bomu Tegu, Toro So. Dialects: Different from Dogoso and Dogosé in Burkina Faso. Classification: Niger-Congo, Atlantic-Congo, Volta-Congo, Dogon
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Dogon, Toro Tegu [dtt] 2,900 (1998 Durieux). About 80 km east of Douentza along a paved road. Approximately 15 villages. Alternate names: Tandam. Classification: Niger-Congo, Atlantic-Congo, Volta-Congo, Dogon
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Duungooma [dux] 70,000 (1991 Vanderaa). 3rd Region (Sikasso), prefectures of Kadiolo and Sikasso. Kai is the largest town. Alternate names: Samogho, Samogo, Samoro, Du, Mali Duun, Duungo, Western Duun. Classification: Niger-Congo, Mande, Western, Northwestern, Samogo
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French [fra] 9,000 in Mali (1993 Johnstone). Classification: Indo-European, Italic, Romance, Italo-Western, Western, Gallo-Iberian, Gallo-Romance, Gallo-Rhaetian, Oïl, French
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Fulfulde, Maasina [ffm] 911,200 in Mali (1991). Population total all countries: 919,700. Central Mali. The western dialect is spoken around Segou and Macina. The eastern dialect is spoken from north of Mopti to Boni in the east. Also spoken in Côte d'Ivoire, Ghana. Alternate names: Peul, Macina. Dialects: Western Macina, Eastern Macina. There are some dialect differences, but popular opinion is that all dialects in Mali are inherently intelligible. Substantial Bambara influence. There is skewing between the ethnic and linguistic relationships. Classification: Niger-Congo, Atlantic-Congo, Atlantic, Northern, Senegambian, Fulani-Wolof, Fula, West Central
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Jahanka [jad] 500 in Mali (2001). Kotema and Niebore villages, near the Guinea border. Possibly more villages farther east. Alternate names: Jahanque, Jahonque, Diakkanke, Diakhanke, Dyakanke. Classification: Niger-Congo, Mande, Western, Central-Southwestern, Central, Manding-Jogo, Manding-Vai, Manding-Mokole, Manding
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Jalunga [yal] 9,000 in Mali (2002 SIL). Extreme southwest corner along the Guinea border, Faleya Region, to where the Baafing River comes to the Mali-Guinea border. Alternate names: Yalunka, Djallonke, Dyalonke, Dialonke, Jalonke, Yalunke. Classification: Niger-Congo, Mande, Western, Central-Southwestern, Central, Susu-Yalunka
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Jowulu [jow] 10,000 in Mali (2002). Population total all countries: 11,000. 3rd Region, Prefecture of Kadiolo, Subprefecture of Loulouni. Also spoken in Burkina Faso. Alternate names: Jo, Samogho. Classification: Niger-Congo, Mande, Western, Northwestern, Samogo
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Jula [dyu] 50,000 in Mali (1991). Alternate names: Dyoula, Diula, Dioula, Djula, Dyula. Classification: Niger-Congo, Mande, Western, Central-Southwestern, Central, Manding-Jogo, Manding-Vai, Manding-Mokole, Manding, Manding-East, Northeastern Manding, Bamana
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Kagoro [xkg] 15,000 (1998 Valentin Vydrine). Ethnic population: 21,500 (1991 Vanderaa). Kaarta-Bine and Gumbu regions, about 70 ethnic Kagoro villages (Vydrine 1998). Alternate names: Kakolo. Dialects: Close to Khasonke. Bamanankan speakers have poor comprehension of Kagoro. Lexical similarity 86% with Kita Maninkakan. Classification: Niger-Congo, Mande, Western, Central-Southwestern, Central, Manding-Jogo, Manding-Vai, Manding-Mokole, Manding, Manding-West
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Koromfé [kfz] 100 in Mali. Near Burkina Faso border southeast of Dinangourou (east of Sangha) including Yoro, Kindi, Bougal, Nassouwele, Youmnetao, Ouri, Boutou, Lou, Tidore, Boulagadji, Kalalgaobe. Dialects: Eastern Koromfe, Western Koromfe. Classification: Niger-Congo, Atlantic-Congo, Volta-Congo, North, Gur, Central, Northern, Kurumfe
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Maninkakan, Kita [mwk] 600,000 (1991 Vanderaa). Population includes 50,000 Fulanke (based on 1991 Vanderaa). From Kita west to the Tambaoura cliff range. Alternate names: Malinke, Kita Maninka, Central Malinke. Dialects: Fulanke. Kita speakers have 64% intelligibility of Bambara. Classification: Niger-Congo, Mande, Western, Central-Southwestern, Central, Manding-Jogo, Manding-Vai, Manding-Mokole, Manding, Manding-West
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Maninkakan, Western [mlq] 100,000 in Mali (based on Vanderaa 1991). West of Tambaoura cliff range at border of Mali and Guinea. Alternate names: Northwestern Maninka, Malinke, Malinka, Western Malinke. Dialects: Kenieba Maninka, Nyoxolonkan. Classification: Niger-Congo, Mande, Western, Central-Southwestern, Central, Manding-Jogo, Manding-Vai, Manding-Mokole, Manding, Manding-West
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Marka [rkm] 25,000 in Mali (1991). Around the villages of Koula, Diarani, Yelené, Kuna; Dialassagou, Ouenkoro, Bai. Alternate names: Marka-Dafin, Dafing, Meka. Classification: Niger-Congo, Mande, Western, Central-Southwestern, Central, Manding-Jogo, Manding-Vai, Manding-Mokole, Manding, Manding-East, Marka-Dafin
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Mòoré [mos] 17,000 in Mali (1980). Some villages in the Dogon area, near the Burkina Faso border, and elsewhere. Alternate names: More, Mole, Mossi, Moshi. Classification: Niger-Congo, Atlantic-Congo, Volta-Congo, North, Gur, Central, Northern, Oti-Volta, Western, Northwest
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Pana [pnq] 2,800 in Mali (1982 SIL). South of Bandiagara, straddling the Mali-Burkina Faso border east of the Sourou River, due north of Kassoum in Burkina Faso. Alternate names: Sama. Dialects: Pana North, Pana South. Classification: Niger-Congo, Atlantic-Congo, Volta-Congo, North, Gur, Central, Southern, Grusi, Northern
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Pulaar [fuc] 175,000 in Mali (1995). Population includes 40,000 Fulbe Jeeri. Settled primarily in northwestern Mali around Nioro and Kayes. Pockets found in Segou and Bandiagara, which are remnants of Umar Tal's conquest in the middle 1800s. Alternate names: Pulaar Fulfulde, Peul, Peuhl. Dialects: Toucouleur (Tukolor, Tukulor, Pulaar, Halpulaar, Haalpulaar, Fulbe Jeeri). Classification: Niger-Congo, Atlantic-Congo, Atlantic, Northern, Senegambian, Fulani-Wolof, Fula, Western
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Pular [fuf] 50,000 in Mali (1991). Western Mali from Guinea up to about Keniéba, especially in the administrative districts of Faléa and Faraba. Alternate names: Fuuta Jalon, Futa Jallon, Fouta Dyalon, Fulfulde Jalon, Fullo Fuuta, Futa Fula, Foula Fouta. Classification: Niger-Congo, Atlantic-Congo, Atlantic, Northern, Senegambian, Fulani-Wolof, Fula, West Central
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Sàmòmá [knz] Lògrèmmá dialect spoken in at least six villages in Mali: Dian, Sougou, Zon, Ponghon, Gako, and Soyma. Alternate names: Kalamsé, Kalemsé, Kalenga, Sàmó. Dialects: Logremma (Logma, West Kalamsé). Classification: Niger-Congo, Atlantic-Congo, Volta-Congo, North, Gur, Central, Southern, Grusi, Northern
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Senoufo, Mamara [myk] 737,802 (2000 WCD). Alternate names: Miniyanka, Minya, Mianka, Minianka, Mamara, Tupiire. Dialects: Sõghoo, Bàjii, Nafãã, Mìjuu, Kle Noehmõ, Nejuu, Koloo, Kujaa, Suõõ. Close to Supyire Senoufo, but intercomprehension is difficult. Classification: Niger-Congo, Atlantic-Congo, Volta-Congo, North, Gur, Senufo, Suppire-Mamara
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Sénoufo, Sìcìté [sep] Villages of Bakoronidougou, Gouaniéresso, Finkolo-Zanso, and Missidougou, east of Sikasso near the Burkina Faso border. Alternate names: Sìcìté, Sìpììté, Sìcìré, Sucite, Tagba. Classification: Niger-Congo, Atlantic-Congo, Volta-Congo, North, Gur, Senufo, Suppire-Mamara
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Senoufo, Supyire [spp] 364,000 (1991). At Sikasso. Alternate names: Supyire, Sup'ide, Suppire. Classification: Niger-Congo, Atlantic-Congo, Volta-Congo, North, Gur, Senufo, Suppire-Mamara
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Senoufo, Syenara [shz] 136,500 (1991 Vanderaa). South of the Duun language area around Kadiolo. Alternate names: Syenara, Shenara, Senare, Senari. Classification: Niger-Congo, Atlantic-Congo, Volta-Congo, North, Gur, Senufo, Senari
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Songhay, Humburi Senni [hmb] 15,000 in Mali (1999 Heath). Hombori area, halfway between Gao and Mopti. Alternate names: Songay Senni, Songoy, Songhoy, Songai, Songhai, Songay, Songoi, Songhay, Sonrai, Sonrhai, Central Songai, Hombori Songhay. Dialects: Djenne Chiini. Classification: Nilo-Saharan, Songhai, Southern
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Songhay, Koyra Chiini [khq] 200,000 (1999 SIL). On the Niger River from Djenné to just east of Timbuktu. Alternate names: Songay, Songoy, Songhoy, Songai, Songhai, Songoi, Songhay, Sonrai, Sonrhai, West Songhoy, Timbuktu Songhoy. Dialects: Koyra Chiini, Djenné Chiini. The main dialect division is between Timbuktu and the upriver towns from Diré to Niafunké. A very distinct dialect is in Djenné city. Closely related languages: Koyraboro Senni Songhay, Humburi Senni Songhay, Zarma, Dendi. Lexical similarity 77% between Gao and Timbuktu dialects, 50% lexical similarity with Tadaksahak. Classification: Nilo-Saharan, Songhai, Southern
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Songhay, Koyraboro Senni [ses] 400,000 (1999 Dan Stauffer). Southeast, along the Niger River from Gourma Rharous, just east of Timbuktu, through Bourem, Goa, and Ansongo on to the Mali-Niger border. Borders Kaado (Zarma) in Niger, but boundary zone not well studied. Alternate names: Koyra Senni, Koroboro Senni, Songay Senni, Songoy, Songai, Songhai, Songay, Songoi, Songhay, Sonrai, Sonrhai, East Songhay, Gao Songhay, Koyra Senni Songhay. Dialects: Intelligibility is good of all dialects on the Niger River. Fulan Kirya variety has more limited intelligibility because of heavy lexical borrowing from Fulfulde and Humburi Senni Songhay. Closely related languages: Koyra Chiini Songhay, Humburi Senni Songhay, Zarma, Dendi. Lexical similarity 77% between Gao and Timbuktu dialects, lexical similarity 50% with Tadaksahak. Classification: Nilo-Saharan, Songhai, Southern
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Soninke [snk] 700,000 in Mali (1991). Population includes 125,000 Diawara (1991 Vanderaa), 374,042 first-language Marka speakers (1987 census). Population total all countries: 1,096,795. Nioro, Nara, Banamba, Yélémané, Kayes are principal towns in Mali. Also possibly Niger. Also spoken in Côte d'Ivoire, Gambia, Guinea, Guinea-Bissau, Mauritania, Senegal. Alternate names: Marka, Maraka, Sarakole, Sarakule, Sarawule, Serahuli, Silabe, Toubakai, Wakore, Gadyaga, Aswanik, Diawara. Dialects: Azer (Adjer, Aser), Kinbakka, Xenqenna. Dialects in Mali, Senegal, Mauritania, and possibly Gambia are close enough to use the same literature. Classification: Niger-Congo, Mande, Western, Northwestern, Soninke-Bobo, Soninke-Boso, Soninke
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Tadaksahak [dsq] 30,000 in Mali (1995). Population total all countries: 31,800. 7th region, about 300 km east-west by 200 km north-south with Ménaka as geographic center. They travel into Niger and Algeria. Also spoken in Algeria. Alternate names: Dausahaq, Daoussak, Daoussahaq, Dawsahaq, Daosahaq. Dialects: Close to Tagdal (Niger), Tasawaq (Niger), Korandje (Algeria). Northern Songhay Languages share features from Songhay and Tamasheq. Classification: Nilo-Saharan, Songhai, Northern
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Tamajaq [ttq] 190,000 in Mali (1991). East Mali, Menaka, and Gao regions. Alternate names: Tamajeq, Tamasheq, Tomacheck, Tamashekin, "Tuareg", "Tourage", Tahoua, Tajag. Dialects: Tawallammet Tan Dannag (Ioullemmeden), Tawallammat Tan Ataram. Classification: Afro-Asiatic, Berber, Tamasheq, Southern
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Tamasheq [taq] 250,000 in Mali (1991). Population total all countries: 281,169. Central, Timbuktu area, and northeast Mali. Also spoken in Algeria, Burkina Faso. Alternate names: Kidal Tamasheq, Tomacheck, Tamashekin, "Tuareg", Timbuktu, Kidal. Dialects: Timbuktu (Tombouctou, Tanaslamt), Tadhaq (Kidal). It may be two separate languages. Classification: Afro-Asiatic, Berber, Tamasheq, Southern
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Xaasongaxango [kao] 120,000 in Mali (1991). Population total all countries: 128,170. Principal towns are Bafoulabé, Kayes. Also spoken in Gambia, Senegal. Alternate names: Xasonga, Kassonke, Khassonka, Khassonké, Khasonke, Kasonke, Kasson, Kasso, Xaasonga, Xasonke. Dialects: Highly intelligible with Western Maninkakan and a little less with Bambara, but for sociolinguistic reasons they are not considered dialects. 90% inherent intelligibility of Malinke in eastern Senegal. Lexical similarity 70% with Mandinka of Gambia and Senegal. Classification: Niger-Congo, Mande, Western, Central-Southwestern, Central, Manding-Jogo, Manding-Vai, Manding-Mokole, Manding, Manding-West
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Zarmaci [dje] Tabankort and Akabar villages south of Menaka at Niger border. Alternate names: Zarma, Dyerma, Dyarma, Dyabarma, Adzerma, Djerma, Zabarma, Zarbarma. Classification: Nilo-Saharan, Songhai, Southern
Capital city:
Bamako
Meaning country name:
After the ancient West African kingdom of the same name, upon which a large part of the modern state lies. The word "Mali" came in turn from the Malinké people.
Description Flag:
The flag of Mali is a tricolor with three equal vertical stripes. From the hoist, the colours are green, gold, and red, the pan-African colors.
The current flag was adopted on March 1, 1961. The original flag was adopted on April 4, 1959, when Mali joined the Mali Federation. This flag was the same, except the golden stripe had a human stick figure, a kanaga, in black, with arms raised to the sky. The figure was removed because of Islamic aniconism, the belief against making pictures of the human figure. (Mali is about 90% Muslim.)
Coat of arms:
The motto of the Republic of Mali is "Un Peuple, Un But, Une Foi" (One People, One Goal, One Faith), as prescribed by article 25 of the Constitution.
The coat of arms of the Republic of Mali has a circular shape. It shows on a light blue background:
in the middle, the mosque of Djenné, in gold colour
above the mosque, a vulture in gliding flight, in gold colour
below, the rising sun, in gold colour
in front of the sun, two opposed bows bent by their arrow, in white colour
in the surround, the writings "République du Mali" above and "Un Peuple, Un But, Une Foi" below, in black capital letters.
Motto:
"Un peuple, un but, une foi"
National Anthem: Pour l'Afrique et pour toi, Mali
Pour l'Afrique et pour toi, Mali,
Notre drapeau sera liberté.
Pour l'Afrique et pour toi Mali
Notre combat sera unité.
Ô Mali d'aujourd'hui
Ô Mali de demain
Les champs fleurissent d'espérance
Les cœurs vibrent de confiance
English
For Africa and for you, Mali,
Our banner shall be liberty.
For Africa and for you, Mali,
Our fight shall be for unity.
Oh, Mali of today,
Oh, Mali of tomorrow,
The fields are flowering with hope
And hearts are thrilling with confidence.
Internet Page: www.officetourisme-mali.com
Mali in diferent languages
eng | afr | bam | bre | cat | ces | cor | cym | dan | dsb | est | eus | fao | fin | fra | frp | fur | hat | hau | hrv | hsb | hun | ibo | ina | ita | jav | jnf | kin | lav | lim | lin | lld | mlg | mlt | nld | nor | nrm | oci | pol | por | que | roh | ron | run | rup | scn | slk | slv | sme | smo | sqi | swa | swe | szl | tgl | tur | vor | wln | wol | zza: Mali
aze | bos | crh | kaa | mol | slo | tuk | uzb: Mali / Мали
ast | glg | isl | spa | tet: Malí
deu | ltz | nds: Mali / Mali
ind | msa: Mali / مالي
lit | smg: Malis
xho | zul: iMali
arg: Mali; Malí
epo: Malio
fry: Maly
gla: Màili; Mailidh
gle: Mailí / Mailí
glv: Malee
kmr: Malî / Мали / مالی
kur: Malî / مالی
lat: Malia; Malium
rmy: Mali / माली
som: Maali
srd: Malì
vie: Ma-li
vol: Maliyän
alt | bul | che | chm | chv | kbd | kir | kjh | kom | krc | kum | mkd | mon | oss | rus | tyv | udm: Мали (Mali)
bak | srp | tat: Мали / Mali
abq: Мали (Małi)
bel: Малі / Mali
kaz: Мали / Malï / مالي
tgk: Малӣ / ملی / Malī
ukr: Малі (Mali)
ara: مالي (Mālī)
ckb: مالی / Malî
fas: مالی / Mâli
prs: مالی (Mālī)
pus: مالي (Mālī)
uig: مالى / Mali / Мали
urd: مالی (Mālī)
div: މާލީ (Mālī)
syr: ܡܠܝ (Malī)
heb: מלי (Malî); מאלי (Mâlî)
lad: מאלי / Mali
yid: מאַלי (Mali)
amh: ማሊ (Mali)
ell: Μάλι (Máli); Μαλί (Malí)
hye: Մալի (Mali)
kat: მალი (Mali)
hin: माली (Mālī)
ben: মালি (Māli); মালী (Mālī)
pan: ਮਾਲੀ (Mālī)
kan: ಮಾಲಿ (Māli)
mal: മാലി (Māli)
tam: மாலி (Māli)
tel: మాలి (Māli)
zho: 馬里/马里 (Mǎlǐ)
jpn: マリ (Mari)
kor: 말리 (Malli)
mya: မာလီ (Mali)
tha: มาลี (Mālī)
khm: ម៉ាលី (Mālī)
officially the Republic of Senegal (République du Sénégal), is a country south of the Sénégal River in western Africa.It owes its name to the river that borders it to the East and North and that originates from the Fouta Djallon in Guinea. Senegal is externally bounded by the Atlantic Ocean to the west, Mauritania to the north, Mali to the east, and Guinea and Guinea-Bissau to the south; internally it almost completely surrounds The Gambia, namely on the north, east and south, exempting Gambia's short Atlantic Ocean coastline. Senegal covers a land area of almost 197,000 km², and has an estimated population of about 13.7 million.The climate is tropical with two seasons: the dry season and the rainy season.
Dakar the capital city of Senegal,is located to the westernmost tip of the country, about 300 miles away the Cape Verde Island, off the Atlantic Ocean. During colonial times, numerous trading Counters, belonging to various colonial empires were established along the coast. The town of St Louis became the capital of French Western Africa (Afrique Occidentale Francaise, or AOF) before it was moved to Dakar in 1902. Dakar later became its capital in 1960 at the time of independence from France.
History
Pleaso go to
en.wikipedia.org/wiki/History_of_Senegal
Geography
en.wikipedia.org/wiki/Geography_of_Senegal
Other info
Oficial Name:
Republique du Senegal
Independence:
June 20, 1960
Area:
196.772km2
Inhabitants:
12.900.000
Languages:
Badyara [pbp] 1,685 in Senegal (2002). South central, one village that is all Bajara. Alternate names: Badian, Badjara, Badjaranke, Pajade, Pajadinca, Pajadinka, Gola, Bigola. Classification: Niger-Congo, Atlantic-Congo, Atlantic, Northern, Eastern Senegal-Guinea, Tenda
More information.
Bainouk-Gunyaamolo [bcz] 5,635 in Senegal (2002). North of the Casamance River in the triangle formed by the towns of Bignona, Tobor, and Niamone, north of Ziguinchor, across the Casamance River. Also spoken in Gambia. Alternate names: Banyum, Banyun, Bagnoun, Banhum, Bainuk, Banyuk, Banyung, Elomay, Elunay, Ñuñ. Dialects: Gujaaxet, Gunyamoolo. Two dialects are intelligible to each other's speakers: the one around Niamone (Gunyaamolo) and the other around Tobor. Close to Kobiana and Kasanga of Guinea-Bissau. More closely related to the Tenda languages of eastern Senegal than to the neighboring Diola and Balanta. Gunyuño in Guinea-Bissau is distinct. Classification: Niger-Congo, Atlantic-Congo, Atlantic, Northern, Eastern Senegal-Guinea, Banyun
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Bainouk-Samik [bcb] 1,685 (2002). Mainly in Samik and surrounding villages, on the south side of the Casamance River, about 20 km east of Ziguinchor; also in some scattered villages north and east of Samik. Classification: Niger-Congo, Atlantic-Congo, Atlantic, Northern, Eastern Senegal-Guinea, Banyun
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Balanta-Ganja [bjt] 106,350 (2002). Southwest corner of Senegal, south of the Casamance River, between Goudomp and Tanaff, and south from there. Alternate names: Fjaa, Balant, Balante, Balanda, Ballante, Belante, Bulanda, Brassa, Alante, Fraase. Dialects: Fganja (Ganja), Fjaalib (Blip). A separate language from Balanta-Kentohe in Guinea-Bissau. Classification: Niger-Congo, Atlantic-Congo, Atlantic, Northern, Bak, Balant-Ganja
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Bandial [bqj] 10,125 (2002). Villages of Affiniam, Badiate-Grand, Bandial, Brin, Enampor, Essil, Etama, Kamobeul, and Seleky. The area is bounded by the Casamance River on the north, the Komobeul Bôlon on the west, the Ziguinchor-Oussouye road on the south, and the Brin-Nyassia road on the east. The only village north of the Casamance River is Affiniam. Alternate names: Banjaal. Dialects: Affiniam, Bandial, Elun (Hulon, Kuluunaay). Affiniam is more intelligible with Bandial than with Gusilay. Affiniam has 74% lexical similarity with Bandial dialect and 66% with Gusilay. Classification: Niger-Congo, Atlantic-Congo, Atlantic, Northern, Bak, Jola, Jola Proper, Jola Central, Gusilay
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Bassari [bsc] 8,835 in Senegal (2002). Population total all countries: 17,910. Southeastern, Upper Casamance, around Edun, border areas, Kedougou, Tambacounda. Also spoken in Guinea, Guinea-Bissau. Alternate names: Basari, Tenda Basari, Biyan, Onëyan, Onian, Ayan, Wo. Dialects: Closely related to Budik. Classification: Niger-Congo, Atlantic-Congo, Atlantic, Northern, Eastern Senegal-Guinea, Tenda
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Bayot [bda] 14,625 in Senegal (2002). Population total all countries: 17,150. A cluster of villages about 12 km southwest of Ziguinchor, grouped around the village of Nyassia. Also spoken in Gambia, Guinea-Bissau. Alternate names: Baiote, Baiot, Bayotte. Dialects: Essin. Essin and Bayot form a cluster that needs further investigation. Lexical similarity 15% to 18% with other Jola varieties (closest). Classification: Niger-Congo, Atlantic-Congo, Atlantic, Northern, Bak, Jola, Bayot
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Budik [tnr] 3,375 (2002 NTM). Southeastern. Alternate names: Bedik, Tandanke, Tendanke, Tenda, Bande, Basari du Bandemba. Dialects: Close to Bassari. Classification: Niger-Congo, Atlantic-Congo, Atlantic, Northern, Eastern Senegal-Guinea, Tenda
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Crioulo, Upper Guinea [pov] 46,500 in Senegal (1998). Ziguinchor, Bignona, and Kolda. It overlaps from Guinea-Bissau and the Bijagos Islands. Alternate names: Portuguese Creole, Kriulo. Dialects: Cacheu-Ziguinchor Creole. Classification: Creole, Portuguese based
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Ejamat [eja] 2,025 in Senegal (2002 SIL). Extreme southern Senegal, a handful of villages 5 to 7 km due south of Oussouye, including Kahem, Efok, Youtou. Alternate names: Ediamat, Fulup, Feloup, Felup, Felupe, Floup, Flup. Classification: Niger-Congo, Atlantic-Congo, Atlantic, Northern, Bak, Jola, Jola Proper, Jola Central, Her-Ejamat
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French [fra] Classification: Indo-European, Italic, Romance, Italo-Western, Western, Gallo-Iberian, Gallo-Romance, Gallo-Rhaetian, Oïl, French
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Gusilay [gsl] 13,950 (2002). Village of Tionk Essil, between Tendouck and Mlomp-North. Alternate names: Kusiilaay, Gusilaay, Gusiilay, Kusilay. Classification: Niger-Congo, Atlantic-Congo, Atlantic, Northern, Bak, Jola, Jola Proper, Jola Central, Gusilay
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Jalunga [yal] 11,250 in Senegal (2002 S. Hejnar NTM). Southeastern, intersection of Mali, Guinea, and Senegal borders. Alternate names: Yalunka, Yalunke, Jalonké, Dyalonke, Djallonke, Dialonké. Classification: Niger-Congo, Mande, Western, Central-Southwestern, Central, Susu-Yalunka
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Jola-Fonyi [dyo] 292,630 in Senegal (2002). Population includes 209,340 Fonyi, 83,285 Buluf. Population total all countries: 358,276. Area surrounding the city of Bignona, bounded on the south by the Casamance River, on the north by a strip just north of the Senegal-Gambia border, on the west by the Diouloulou-Marigot tributary, and on the east by the Soungrougrou River. Also in an area 15 to 20 km east and southeast of Ziguinchor, the regional capital. Also spoken in Gambia, Guinea-Bissau. Alternate names: Kújoolaak Kati Fooñi, Kujamataak, Jola-Fogny, Diola-Fogny, Dyola, Jóola, Jola, Yola. Dialects: Buluf, Fonyi, Kombo, Kalounaye, Narang. Gusilay, Kwatay, Karon, Mlomp, Kerak, Ejamat, and Bayot are more distantly related languages, but they are close geographically. Jola-Fonyi is the largest Jola variety and the most widely understood. Lexical similarity 68% with Jola-Kasa. Classification: Niger-Congo, Atlantic-Congo, Atlantic, Northern, Bak, Jola, Jola Proper, Jola Central, Jola-Fonyi
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Jola-Kasa [csk] 40,850 in Senegal (2002). Villages around the city of Oussouye and north to the Casamance River, bounded by the Kamobeul Bôlon tributary on the east and the Kachiouane Bôlon on the west. It also includes the villages of Hitou and Niamoun north of the Casamance River. Also spoken in Gambia. Alternate names: Diola-Kasa, Casa, Jóola-Kasa. Dialects: Ayun, Esulalu (Esuulaalur, Oussouye, Mlomp South), Fluvial, Huluf, Selek, Bliss (Niomoun). Close to Jola-Fonyi. Classification: Niger-Congo, Atlantic-Congo, Atlantic, Northern, Bak, Jola, Jola Proper, Jola Central, Jola-Kasa
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Karon [krx] 9,070 in Senegal (2002). Population total all countries: 10,420. Southwest Senegal along the coast, south of Diouloulou, and surrounding the town of Kafountine. Bounded on the west by the Atlantic Ocean, on the south by the Kalisseye Inlet, on the east by the Diouloulou Marigot Estuary, and on the north by the Senegal-Gambia border. Also spoken in Gambia. Dialects: Lexical similarity 42% with the closest Jola language. Classification: Niger-Congo, Atlantic-Congo, Atlantic, Northern, Bak, Jola, Jola Proper, Karon-Mlomp
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Kerak [hhr] 11,930 (2002). Kabrousse village, extreme southwestern corner of Senegal just before crossing into Guinea-Bissau, and possibly other nearby villages in both countries. Alternate names: Her, Keerak, Keeraku. Dialects: A distinct language from other Jola varieties. Lexical similarity between Kerak and Ejamat was estimated to be 70% by early survey work. More recent estimates put it closer to 90%. Classification: Niger-Congo, Atlantic-Congo, Atlantic, Northern, Bak, Jola, Jola Proper, Jola Central, Her-Ejamat
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Kobiana [kcj] Alternate names: Cobiana, Uboi, Buy. Classification: Niger-Congo, Atlantic-Congo, Atlantic, Northern, Eastern Senegal-Guinea, Nun
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Kuwaataay [cwt] 5,625 (2002). In Diembering, Bouyouye, Nyikine, Boukot-Diola, and some other villages along the coast just south of the mouth of the Casamance River, and Dakar. Alternate names: Kwatay. Dialects: Distinct from other Jola varieties. Lexical similarity 40% with closest Jola language. Classification: Niger-Congo, Atlantic-Congo, Atlantic, Northern, Bak, Jola, Jola Proper, Kwatay
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Lehar [cae] 10,925 (2002). North of Thies in west central Senegal, around the towns of Panbal, Mbaraglov, Dougnan. Alternate names: Lala. Dialects: 52% intelligibility of Non. Lexical similarity 84% with Non, 74% with Safen, 68% with Ndut and Palor, 22% with Serer-Sine. Classification: Niger-Congo, Atlantic-Congo, Atlantic, Northern, Cangin
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Mandinka [mnk] 606,645 in Senegal (2002). Population total all countries: 1,214,345. Southeastern and south central. Also spoken in Gambia, Guinea-Bissau. Alternate names: Manding, Mandingo, Mandingue, Mandinque, Mande, Socé. Dialects: Mandinka, Eastern Maninkakan, and Malinke are separate languages. Lexical similarity 79% with Kalanke, 75% with Jahanka, 70% with Kassonke, 59% with Malinke, 53% with Mori, 48% with Bambara. Classification: Niger-Congo, Mande, Western, Central-Southwestern, Central, Manding-Jogo, Manding-Vai, Manding-Mokole, Manding, Manding-West
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Mandjak [mfv] 95,670 in Senegal (2002). Southwest Senegal. Alternate names: Mandjaque, Manjaca, Manjaco, Manjak, Manjaku, Manjack, Mandyak, Majak, Ndjak, Kanyop. Dialects: Bok (Kabok, Sara, Teixeira Pinto, Tsaam), Likes-Utsia (Baraa, Kalkus), Cur (Churo), Lund, Yu (Pecixe). Classification: Niger-Congo, Atlantic-Congo, Atlantic, Northern, Bak, Manjaku-Papel
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Maninkakan, Western [mlq] 382,670 in Senegal (2002). Population total all countries: 495,270. Eastern Senegal. Also spoken in Gambia, Guinea-Bissau, Mali. Alternate names: Maninka-Western, Maninga, Malinka, Malinke, Western Malinke. Dialects: Jahanka (Jahanque, Jahonque, Diakkanke, Diakhanke, Kyakanke). The Jahanka are reported to have come from Mali in the 18th century. They trace their origins to Soninke, but now speak a dialect of Malinke in Senegal (Western Maninkakan). Vocabulary and grammar differences with Mandinka. Lexical similarity 59% with Mandinka. Classification: Niger-Congo, Mande, Western, Central-Southwestern, Central, Manding-Jogo, Manding-Vai, Manding-Mokole, Manding, Manding-West
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Mankanya [knf] 26,450 in Senegal (2002). Scattered. Alternate names: Mancagne, Mancang, Mancanha, Mankanha, Bola. Dialects: Burama (Bulama, Buram, Brame), Shadal (Sadar). Classification: Niger-Congo, Atlantic-Congo, Atlantic, Northern, Bak, Manjaku-Papel
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Mlomp [mlo] 4,895 (2002). Mainly in Mlomp village north of the Casamance River, 25 km due east of Bignona, on the road between Tendouck and Tiobon, Bignona Department, several surrounding villages, and scattered around the country. Alternate names: Mlomp North, Gulompaay. Dialects: Lexical similarity 64% with Karon (closest), 42% with the closest other Jola language. Classification: Niger-Congo, Atlantic-Congo, Atlantic, Northern, Bak, Jola, Jola Proper, Karon-Mlomp
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Ndut [ndv] 35,000 (2002). West central, northwest of Thiès. Alternate names: Ndoute. Dialects: 32% intelligibility of Palor. Lexical similarity 84% with Palor, 68% with Safen, Non, and Lehar, 22% with Serer-Sine. Classification: Niger-Congo, Atlantic-Congo, Atlantic, Northern, Cangin
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Noon [snf] 29,825 (2002). Surrounding Thiès and in Thiès. Padee is in Fandene, Cangin in Thiès, Saawii north of Thiès. Alternate names: None, Non, Serer-Noon. Dialects: Padee, Cangin, Saawii. Noon is very different from Serer-Sine. 68% intelligibility of Lehar. Lexical similarity 84% with Lehar, 74% with Safen, 68% with Ndut and Palor, 22% with Serer-Sine. Classification: Niger-Congo, Atlantic-Congo, Atlantic, Northern, Cangin
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Palor [fap] 9,680 (2002). West central, west southwest of Thies. Alternate names: Falor, Palar, Sili, Sili-Sili, Waro. Dialects: 55% intelligibility of Ndut, 27% of Safen. Lexical similarity 84% with Ndut, 74% with Safen, 68% with Non and Lehar, 22% with Serer-Sine. Classification: Niger-Congo, Atlantic-Congo, Atlantic, Northern, Cangin
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Pulaar [fuc] 2,387,340 in Senegal (2002). Population total all countries: 3,244,020. Fulbe Jeeri and Toucouleur are primarily in the Senegal River Valley and Mauritania. Fulacunda is in the Upper Casamance Region, from 40 miles west of Kolda to the headwaters of the Gambia River in the east, from the southern border of Senegal in the south to the Gambian border in the north. Also spoken in Gambia, Guinea, Guinea-Bissau, Mali, Mauritania. Alternate names: Pulaar Fulfulde, Peul, Peulh. Dialects: Toucouleur (Tukolor, Tukulor, Tokilor, Pulaar, Haalpulaar, Fulbe Jeeri), Fulacunda (Fulakunda, Fulkunda). Fulbe Jeeri and Toucouleur (Haalpulaar'en) are separate ethnic groups speaking this form of Pulaar. Jeeri is a geographical region in which a large number of diverse lineages still follow a seminomadic life. There are 3 families subdivided into at least 20 lineages, each of which has some dialect differences; all are inherently intelligible. Bunndu is a Fula geopolitical state composed of a mix of Toucouleur and Fulbe Jeeri. Fuuta Tooro (Fouta Toro) was a major Toucouleur geopolitical state, which has its seat in northern Senegal, and is also in Mauritania. Fulacunda is an ethnic group speaking a closely related dialect of Pulaar. Their region is called Fuladu in the Upper Casamance area of Senegal. Different enough from Pular to need separate literature. There are five Fulfulde varieties in Guinea-Bissau. Related to Maasina Fulfulde. Classification: Niger-Congo, Atlantic-Congo, Atlantic, Northern, Senegambian, Fulani-Wolof, Fula, Western
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Pular [fuf] 136,185 in Senegal (2002). Alternate names: Fuuta Jalon, Futa Jallon, Fouta Dyalon, Fullo Fuuta, Futa Fula. Classification: Niger-Congo, Atlantic-Congo, Atlantic, Northern, Senegambian, Fulani-Wolof, Fula, West Central
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Saafi-Saafi [sav] 117,050 (2002). Southwest of and near Thiès, and to the ocean; the triangle between Diamniadio, Popenguine, and Thiès. 60 villages: 43 are over 80% Saafi, 8 are under 50%. Alternate names: Sereer Saafen, Serer-Safen, Serere-Saafen, Safi, Saafi, Safi-Safi, Safen. Dialects: Boukhou, Sebikotane, Sindia, Hasab, Diobass. Dialects are named after villages and a zone (Diobass). Lexical similarity 74% with Non, Lehar, and Palor; 68% with Ndut; 22% with Serer-Sine. Classification: Niger-Congo, Atlantic-Congo, Atlantic, Northern, Cangin
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Serer-Sine [srr] 1,154,760 in Senegal (2002). Population total all countries: 1,183,120. West central Senegal and the Sine and Saloum river valleys. Also spoken in Gambia. Alternate names: Sérère-Sine, Serer, Serrer, Sereer, Seereer, Serer-Sin, Sine-Saloum, Seex, Sine-Sine. Dialects: Segum, Fadyut-Palmerin, Sine, Dyegueme (Gyegem), Niominka. Niominka and Serere-Sine are inherently intelligible to each other's speakers. Classification: Niger-Congo, Atlantic-Congo, Atlantic, Northern, Senegambian, Serer
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Soninke [snk] 194,150 in Senegal (2002). Principally north and south of Bakel along the Senegal River. Bakel, Ouaoundé, Moudéri, and Yaféra are the principal towns. Alternate names: Marka, Maraka, Sarahole, Sarawule, Serahuli, Silabe, Toubakai, Walpre. Dialects: Azer (Adjer, Aser), Gadyaga. Classification: Niger-Congo, Mande, Western, Northwestern, Soninke-Bobo, Soninke-Boso, Soninke
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Wamey [cou] 16,700 in Senegal (2002). Population total all countries: 21,970. Southeast. Migration from Guinea no longer taking place. Also spoken in Guinea. Alternate names: Wamay, Wamei, Konyagi, Coniagui, Conhague, Koniagui. Classification: Niger-Congo, Atlantic-Congo, Atlantic, Northern, Eastern Senegal-Guinea, Tenda
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Wolof [wol] 3,568,060 in Senegal (2002). Population total all countries: 3,612,560. Western and central, left bank of Senegal River to Cape Vert. Also spoken in France, Gambia, Guinea-Bissau, Mali, Mauritania. Alternate names: Ouolof, Yallof, Walaf, Volof, Waro-Waro. Dialects: Baol, Cayor, Dyolof (Djolof, Jolof), Lebou (Lebu), Jander. Different from Wolof of Gambia. Classification: Niger-Congo, Atlantic-Congo, Atlantic, Northern, Senegambian, Fula-Wolof, Wolof
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Xasonga [kao] 8,170 in Senegal (2002). Alternate names: Kassonke, Khasonke, Kasonke, Kasson, Kasso, Xaasonga, Xasonke, Xaasongaxango. Classification: Niger-Congo, Mande, Western, Central-Southwestern, Central, Manding-Jogo, Manding-Vai, Manding-Mokole, Manding, Manding-West
Capital city:
Dacar
Meaning country name:
After a Portuguese variant of the name of the Berber Zenaga (Arabic Senhaja) tribe, which dominated much of the area to the north of modern Senegal, i.e. present-day Mauritania.
Description Flag:
The origins of the flag of Senegal lie in the former Mali Federation, whose flag was identical, spare for a stylized black silhouette in the central section. It bears the Pan-African colours. The flag in its modern form was officially adopted on August 20, 1960.
Coat of arms:
The Coat of arms of Senegal dates from the 1960s and reads "Un Peuple Un But Une Foi". It bears the Pan-African colors and the green star from the Flag of Senegal.
Motto:
"Un Peuple, Un But, Une Foi"
National Anthem: Pincez Tous vos Koras, Frappez les Balafons
Pincez tous vos koras, frappez les balafons.
Le lion rouge a rugi.
Le dompteur de la brousse
D'un bond s'est élancé,
Dissipant les ténèbres.
Soleil sur nos terreurs, soleil sur notre espoir.
Debout, frères, voici l'Afrique rassemblée
Refrain :
Fibres de mon cœur vert.
Épaule contre épaule, mes plus que frères,
O Sénégalais, debout !
Unissons la mer et les sources, unissons la steppe et la forêt !
Salut Afrique mère, salut Afrique mère.
Sénégal toi le fils de l'écume du lion,
Toi surgi de la nuit au galop des chevaux,
Rend-nous, oh ! rends-nous l'honneur de nos ancêtres,
Splendides comme ébène et forts comme le muscle
Nous disons droits – l'épée n'a pas une bavure.
(Refrain)
Sénégal, nous faisons nôtre ton grand dessein :
Rassembler les poussins à l'abri des milans
Pour en faire, de l'est à l'ouest, du nord au sud,
Dressé, un même peuple, un peuple sans couture
Mais un peuple tourné vers tous les vents du monde.
(Refrain)
Sénégal, comme toi, comme tous nos héros,
Nous serons durs sans haine et des deux bras ouverts.
L'épée, nous la mettrons dans la paix du fourreau,
Car le travail sera notre arme et la parole.
Le Bantou est un frère, et l'Arabe et le Blanc
(Refrain)
Mais que si l'ennemi incendie nos frontières
Nous serons tous dressés et les armes au poing :
Un peuple dans sa foi défiant tous les malheurs,
Les jeunes et les vieux, les hommes et les femmes.
La mort, oui ! Nous disons la mort, mais pas la honte.
(Refrain)
English
Everyone strum your koras, strike the balafons.
The red lion has roared.
The tamer of the savannah
Has leapt forward,
Dispelling the darkness.
Sunlight on our terrors, sunlight on our hope.
Stand up, brothers, here is Africa assembled.
Chorus:
Fibres of my green heart,
Shoulder to shoulder, my more than brothers,
O Senegalese, arise!
Join sea and springs, join steppe and forest!
Hail mother Africa, hail mother Africa
Senegal, you the son of the lion's froth,
Sprung from the night to the gallop of horses,
Give us, oh! give us the honour of our ancestors,
Splendid as ebony and strong as muscle,
We say it clearly – the sword has no flaw
(Chorus)
Senegal, we take on your great work:
To shelter the chicks from the falcons,
To make, from east to west, north to south,
Arisen, one single people, a people without seams,
But a people turned to all the winds of the earth.
(Chorus)
Senegal, like you, like all our heroes,
We will be hard without hatred, with two open arms.
The sword in peace-time we will store in the scabbard,
For work and words will be our weapon.
The Bantu is a brother, and so is the Arab and the White.
(Chorus)
But if the enemy burns our borders
We will be risen with weapons in our hands:
One people defying all sorrows with its faith,
Young and old, men and women.
Death, yes! We say death, but not shame.
(Chorus)
Internet Page: www.gouv.sn
Senegal in diferent languages
eng | afr | arg | ast | bre | cat | ces | cor | cym | dan | dsb | est | eus | fao | fin | fry | fur | glg | hat | hau | hrv | hsb | ina | isl | ita | jav | lld | mlt | nld | nor | oci | pol | por | roh | ron | rup | slk | slv | sme | spa | swa | swe | tgl | tur | vor | zza: Senegal
bos | crh | kaa | mol | slo | tuk | uzb: Senegal / Сенегал
bam | kin | run | sqi: Senegali
deu | ltz | nds: Senegal / Senegal
fra | jnf: Sénégal
ind | msa: Senegal / سينيڬال
aze: Seneqal / Сенегал
cos: Senegalu
epo: Senegalo
frp: Sènègal
gla: Seanagal
gle: An tSeineagáil / An tSeineagáil
glv: Yn Tenegaal
hun: Szenegál
ibo: Senegọl
kmr: Sênêgal / Сенегал / سێنێگال
kur: Senegal / سەنەگال; Sênegal / سێنەگال
lat: Senegalia; Doradia
lav: Senegāla
lin: Senegale
lit: Senegalas
mlg: Senegaly
nrm: Senégalie
que: Sinigal
rmy: Senegal / सेनेगाल
scn: Senigal
smg: Senegals
smo: Senekale
som: Senegaal; Sinigaal; Senigaal
srd: Senegàl
szl: Synygal
tet: Senegál
vie: Xê-nê-gan
vol: Senegalän
wln: Senegål
wol: Senegaal / سِنِڭَالْ
zul: iSenegale
alt | bul | che | chm | chv | kbd | kir | kjh | kom | krc | kum | mkd | mon | oss | rus | tyv | udm: Сенегал (Senegal)
bak | srp | tat: Сенегал / Senegal
abq: Сенегал (Senegał)
bel: Сенегал / Sieniehał; Сэнэгал / Senehał
kaz: Сенегал / Senegal / سەنەگال
tgk: Сенегал / سنگل / Senegal
ukr: Сенеґал (Senegal)
ara: السنغال (as-Sinġāl); السينغال (as-Sīniġāl); السينيغال (as-Sīnīġāl); السنيغال (as-Sinīġāl); السنجال (as-Singāl); السينجال (as-Sīnigāl); السينيجال (as-Sīnīgāl); السنيجال (as-Sinīgāl)
fas: سنگال / Sengâl / Senegâl
prs: سنگال (Senegāl)
pus: سنګال (Sənigāl); سېنېګال (Senegāl); سېنګال (Senigāl)
uig: سېنېگال / Sénégal / Сенегал
urd: سینیگال / سینیگال (Senegāl)
div: ސެނެގޯލް (Senegōl)
heb: סנגל (Senegal)
lad: סיניגאל / Senegal
yid: סענעגאַל (Senegal)
amh: ሴኔጋል (Senegal)
ell: Σενεγάλη (Senegálī)
hye: Սենեգալ (Senegal)
kat: სენეგალი (Senegali)
hin: सेनेगल (Senegal)
ben: সেনেগাল (Senegāl)
pan: ਸੈਨੇਗਾਲ (Sænegāl)
kan: ಸೆನೆಗಲ್ (Senegal)
mal: സെനഗല് (Senagal)
tam: செனகல் (Čeṉakal)
tel: సెనెగల్ (Senegal)
zho: 塞内加爾/塞内加尔 (Sènèijiā'ěr)
jpn: セネガル (Senegaru)
kor: 세네갈 (Senegal)
mya: ဆီနီဂော (Sʰinigɔ̀)
tha: เซเนกัล (Sēnēkân)
lao: ເຊເນການ (Sēnēkān)
khm: សេណេហ្គាល់ (Seṇehkal); សេនេកាល់ (Senekal)
The north of the Fouta Jalon is one of the most deprived areas in the country. The land is rock covered with barely a centimetre of earth. The roads where they exist seem more like river beds, a piste of rocks and boulders. Unsurprisingly the Fouta has some of the highest rates of child malnutrition and among the lowest schooling rates in the country. I was there to follow up on UNICEF's Health, Nutrition and Education programmes, to see how we can improve our support. When we got to the health centres the shelves of the pharmacy where half empty. Not great if you have malaria and the nearest alternative is a days walk away. With the government we have an initiative to restock all the rural health centres in the country with essential drugs, but without a root branch reform of the health systems supply chain it is a stopgap solution.
Koubia Prefecture is a hard place to move around in. To get to the health centre we were visiting we took about 2 hours to cover 60km, stopping to cross with a hand winched barge and having to take a motorcycle for the last kilometre when a truck, stuck in the mud, blocked the only passage way. In four days of driving i cannot have seen more than a dozen other vehicles and those the big trucks that carry goods and people from village to village.
Given the isolation not surprisingly they don't get many people passing through; the children look out with a mixture of fear and curiosity not sure how to place themselves when confronted with a camera.
In such a tough land, solidarity is more than a virtue it is a necessity. People get together to work each others fields on the big jobs, clearing the fields and hoeing the land. We stopped to chat to an old man, who had gathered his neighbours together to work the fields with foniou; later they would share a meal.
We are also building schools throughout the region. School enrolment rates are low here, parents want to send their kids to school but in many villages the nearest school is 3 or 4 hours walk away too far for the younger children and a worry for girls. By building 12 schools in Koubia prefecture and 22 in nearby Mali over the next two years we hope to make a difference.