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Mandinka people

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The Mandinka

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Some notable West Africans from the Mandinka ethnic group:
Samory Touré, Sekou Touré, Lansana Kouyaté, Sekou Conneh, Ahmad Tejan Kabbah, Salif Keita, Modibo Sidibé, Toumani Diabaté, Salomon Kalou,‎ Fodé Mansaré, ‎Kolo Touré, Mohamed Sissoko
Regions with significant populations

[4]

Languages
Mandinka language
Religion
Islam (99.9%)
Related ethnic groups
Western Mandé: esp Dyoula, Khassonké, Bambara people, other Mandé peoples

The Mandinka (also known as Mandingo or Malinke) are one of the largest ethnic groups in West Africa with an estimated population of fifteen million. They are the descendants of the Empire of Mali, which rose to power under the rule of the great Mandinka king Sundiata Keita. The Mandinka in turn belong to West Africa's largest ethno-linguistic group, the Mandé, who account for more than twenty million people (including the Dyula, Bozo and Bambara).

Originally from Mali, the Mandinka gained their independence from previous empires in the thirteenth century, and founded an empire which stretched across West Africa. They migrated west from the Niger River in search of better agricultural lands and more opportunities for conquest. Through a series of conflicts, primarily with the Fula led Kingdom of Fouta Djallon about half of the Mandinka population converted from indigenous beliefs to Islam. Today, over 99% of Mandinka in Africa are muslim.[1][2] During the 16th, 17th and 18th century as many as a third of the Mandinka population were shipped to the Americas as slaves through capture in conflict. A significant part of the African-Americans in the United States are descended from the Mandinka people. [3]

The Mandinka live primarily in West Africa, particulaly in the the Gambia, Guinea, Mali, Sierra Leone, Cote d'Ivoire, Senegal, Burkina Faso, Liberia, Guinea Bissau, Niger, Mauritania and even small communities in the central African nation of Chad. Although widespread, Mandinkas do not form the largest ethnic group in any of the countries they live except The Gambia.

Most Mandinkas live in family-related compounds in traditional rural villages. Mandinka villages are fairly autonomous and self-ruled, being led by a chief and group of elders. Mandinkas live in an oral society. Learning is traditionally done through stories, songs and proverbs. Western education's impact is minimal; the literacy rate in Roman script overall among the Mandinka is quite low. However, more than half the adult population can read the local Arabic script; small Qur'anic schools for children where Arabic is taught are more common.

History

See also: Mali Empire

The Mandinka migrated west from the Niger River basin in search of better agricultural lands and more opportunities for conquest. During this expansion, they established their rule from modern-day Gambia to Guinea. They were probably one of the original groups that inhabited the ancient city of Djenné-Jeno. The Mandes founded the empire of Kaabu, comprising twenty small kingdoms. Some upper-class or urban Mandinkas converted to Islam during the reign of the great Mansa Musa (AD 1320–1358).

The majority of the Mandinka were still animists at the beginning of the 18th century. Through a series of conflicts, primarily with the Fula led Kingdom of Fouta Djallon and amongst sub-states of the Kaabu Empire, about half of the Senegambian Mandinka were converted to Islam while as many as third where sold into slavery to Americas, through capture in conflict. Today, the majority of Mandinka are Muslim. A significant part of the African-Americans in North America descended from Mandinka people. [3]

In eastern areas (northern Cote d'Ivoire, Burkina Faso and Southern Mali), Mandinka communities are often built around long distance trade routes. These people, often called Dyoula, (after the Mandé word for "merchant"), built communities in trading centres, spaced along trade routes, and near mining and agricultural centers, beginning during the Mali Empire. These merchant networks formed the lynchpin of trade between the desert-side upper Niger River cities (Djenne and Timbuktu, for example), highland production areas (the goldfields of Bambouk or agricultural centre of Kankan), and the coast. This last link became more important with the advent of Portuguese and other European trading posts in the 17th century, and much of the overland trade connecting the coast and interior (including the African slave trade) was controlled by Dyoula merchants.

Economy

Mandinka are rural subsistence farmers who rely on groundnuts, rice, millet, and small scale husbandry for their livelihood. The oldest male is the head of the family and marriages are commonly arranged. Small mud houses with thatch or tin roofs make up their villages, which are organized on the basis of the clan groups.

In the rainy season, men plant peanuts as their main cash crop; peanuts are also a staple of the Mandinka diet. Men also plant millet and corn, mostly for family consumption. Women work in the rice fields, tending the plants by hand. This is extremely labour-intensive and physically demanding work. Only about 50% of the rice consumption needs are met by local planting; the rest is imported from Asia and the United States.

While farming is the predominant profession among the Mandinka, men also work as tailors, butchers, taxi-drivers, woodworkers, metal-workers, soldiers, nurses, and extension workers for aid agencies. However, most women, probably 95%, remain in the home as wives and mothers.

Mandinka culture

Mandinka culture is rich in tradition, music, and spiritual ritual. Mandinkas continue a long oral history tradition through stories, songs and proverbs. In rural areas, western education's impact is minimal; the literacy rate in Roman script among these Mandinka is quite low. However, more than half the adult population can read the local Arabic script; small Qur'anic schools for children where this is taught are quite more common. Mandinka children are given their name on the seventh day of after birth, and their children are almost always named after a very important person in their family.

File:Papa1999.bJPG.jpg
Mandinka Griot Al-Haji Papa Susso performing songs from the oral tradition of the Gambia on the kora

The Mandinka have a rich oral history that is passed down through praise singers or griots. This passing down of oral history through music has made music one of the most distinctive traits of the Mandinka. They have long been known for their drumming and also for their unique musical instrument, the kora. The kora is a twenty-one string harp-like instrument made out of a gourd covered with cow skin. The strings are made of fishing line. It is played to accompany a griot's singing or simply on its own.

Customs of the Mandinka

Most Mandinkas live in family-related compounds in traditional rural villages. Mandinka villages are fairly autonomous and self-ruled, being led by a council of upper class elders and a chief who functions as a first among equals.

Marriage

Marriages are traditionally arranged by family members rather than either the bride or groom. This practice is particularly prevalent in the rural areas. Kola nuts, a bitter nut from a tree, are formally sent by the suitor's family to the male elders of the bride-to-be, and if accepted, the courtship begins.

Polygamy has been practiced among the Mandinka since pre-Islamic days. A Mandinka man is legally allowed to have up to four wives, as long as he is able to care for each of them equally. . Mandinka believe the crowning glory of any woman is the ability to produce children, especially sons. The first wife has authority over any subsequent wives. The husband has complete control over his wives and is responsible for feeding and clothing them. He also helps the wives' parents when necessary. Wives are expected to live together in harmony, at least superficially. They share work responsibilities of the compound, cooking, laundry, etc.

Passage into adulthood

The Mandinka practise a rite of passage which marks the beginning of adulthood for their children. At an age between four and fourteen, the youngsters have their genitalia ritually cut (see articles on male and female genital cutting), in separate groups according to their sex. In years past, the children spent up to a year in the bush, but that has been reduced now to coincide with their physical healing time, between three and four weeks. This group of children form a special, internal bond, one which remains throughout life.

During this time, they learn about their adult social responsibilities and rules of behaviour. They learn secret songs which teach them what it is to be a Mandinka. These songs teach them how they are to relate to members of the opposite sex, including their parents, their siblings, their relatives, and eventually their spouses, as well as their elders and their peers. They are cared for and taught by elders of the same sex; these persons become their life-long sponsors, a very special relationship.

Great preparation is made in the village or compound for the return of the children. A huge celebration marks the return of these new adults to their families. The children are given new clothes and treated with new respect by their elders. Boys and girls are honoured with a dance.

As a result of these traditional teachings, in marriage a woman's loyalty remains to her parents and her family; a man's to his.

Religious and spiritual beliefs

Today, over 99% of Mandinka are Muslim.[1][2] who follow the teachings of Mohammad, prophet of Islam, and the Qu'ran, the holy book of Islam. Mandinkas will recite chapters of the Qu'ran in Arabic. For the Mandinka Muslim, God's power resides in the utterance of the words, not in the understanding of the language, as few Mandinkas actually understand the Arabic language.

Most Mandinka practice a mix of Islam and traditional superstitious practices. They live fearfully in a world dominated by evil spirits and witches. These spirits can be controlled only through the power of a marabou, who knows the protective formulas. No important decision is made without first consulting the marabout. Marabouts, who have Islamic training, write Qu'ranic verses on slips of paper and sew them into leather pouches; these are then sold and worn as protective amulets by men, women, and children.

The few Mandinkas who convert to Christianity are viewed as traitors to Mandinka society, to their heritage, and to their ancestors. Often they are driven from their compounds and villages, rejected by their families.

The Kora

According to "the Kora" (2002) [4] (2002), “the Kora (CORE-uh) has become the hallmark of traditional Mandinka musicians.” Kora (2002) [4] describes that the kora with its 21 strings is made from half a calabash, “covered with cowshed fastened on by decorative tacks.” The kora has sound holes in the side which are used to store coins offered to the praise singers, in appreciation of their performance. The praise singers are called “jalibaa” in Mandinka. "The Kora" (2002) [4] says that “as the kora is played, it begins to take on a life of its own and it is believed that the singer and the instrument become one.” According to "the Kora" (2002) [4], the kora was traditionally used as “storage for historical facts, to memorize the genealogy of patron families and sing their praises, to act as messengers and intermediaries in disputes between families, to serve as guardians of traditional culture, and to entertain.” Today, however, the kora is losing its importance. "The Kora" (2002) [4] says that although it is a skill passed down from father to son, it is primarily used to entertain people, most especially tourists.

Mandinka in literature

One well-known Mandinka outside Africa is Kunta Kinte, a main figure in Alex Haley's book Roots and a subsequent TV mini-series. Haley claimed he was descended from Kinte, though this familial link has been criticized by many professional historians and at least one genealogist as highly improbable (see D. Wright's The World And A Very Small Place). Martin R. Delany, a 19th century abolitionist, military leader, politician and physician in the United States, was of partial Mandinka descent.

Mr. T, of American television fame, once claimed that his distinctive hairstyle was modeled after a Mandinka warrior that he saw in National Geographic magazine.[5]

Notable Mandinka people by country

Sierra Leone

  • Alhaji Ahmad Tejan Kabbah, President of Sierra Leone from 1996-2007
  • Haja Afsatu Kabba, current Sierra Leone's Minister of Marine Resources and Fisheries
  • Alhaji Mohamed Kemoh Fadika, current Sierra Leone's ambassador to Iran
  • Mabinty Daramy, current Sierra Leone's Deputy Minister of Trade and Industry
  • Neneh Dabo, Director of the Sierra Leone Anti Corruption Commission (ACC).
  • Alhaji Shekuba Saccoh, current Sierra Leone's ambassador to Guinea
  • Kanji Daramy, Sierra Leonean journalist and spokesman for former Sierra Leone's president Ahmad Tejan Kabbah
  • Minkailu Mansaray, current Sierra Leone's Minister of Labor and Employment
  • Karamoh Kabba,Sierra Leonean author, writer and journalist
  • Alhaji Bomba Jawara, member of parliament of Sierra Leone from Koinadugu District (SLPP)
  • Brima Dawson Kuyateh, Sierra Leonean journalist and the current president of the Sierra Leone Reporters Union
  • Kadijatu Kebbay, Miss University Sierra Leone 2006 winner and represent Sierra Leone at the Miss World 2006 contest.
  • K-Man (born Mohamed Saccoh), Sierra Leonean musician
  • Mohamed Kakay, member of parliament of Sierra Leone from Koinadugu District (SLPP)
  • Mohamed B. Daramy, Sierra Leone minister of Development and Economic Planning from 2002-2007.

Football Stars

Guinea

Mali

Ivory Coast

Senegal

Liberia

Gambia

Burkina Faso

References In Pop Culture

  • After reading National Geographic, Mr. T first saw the hairstyle for which he is now famous, on a Mandinka warrior. He felt that adopting the style was a powerful statement about his origins. He has also claimed that he is a descendant of the Mandinka tribe.[citation needed]
  • Mandinka is an early Sinead O'Connor song from her 1987 album The Lion and the Cobra.

References

  1. ^ a b Logon, Roberta A. (2007). "Sundiata of mali". Calliope. 17 (9): 34–38. {{cite journal}}: Cite has empty unknown parameter: |coauthors= (help); Unknown parameter |month= ignored (help)
  2. ^ a b Quinn, Charlotte A. (Dec., 1973). "Mandingo Kingdoms of the Senegambia: Traditionalism, Islam and European Expansion". The American Historical Review. 78 (5): 1506–1507. doi:10.2307/1854194. {{cite journal}}: Check date values in: |date= (help); Cite has empty unknown parameter: |coauthors= (help)
  3. ^ a b Bound To Africa — The Mandinka Legacy In The New World
  4. ^ a b c d e The Kora (2002). Mandinka. Retrieved May 29, 2007
  5. ^ Mentioned in a number of interviews, including Mr. T: Pity The Fool, allhiphop.com, Published Thursday, November 09, 2006. Mr. T gives a 1977 date, for an article with photos on the Mandinka in Mali. National Geographic Magazine's index has no record of such an article. http://publicationsindex.nationalgeographic.com/.

Further reading

  • Charry, Eric S. (2000). Mande Music: Traditional and Modern Music of the Maninka and Mandinka of Western Africa. Chicago: University of Chicago Press. ISBN 0226101614. {{cite book}}: Cite has empty unknown parameter: |coauthors= (help)
  • Robert W. Nicholls. The Mocko Jumbie of the U.S. Virgin Islands; History and Antecedents. African Arts, Vol. 32, No. 3 (Autumn, 1999), pp. 48-61+94-96
  • Matt Schaffer (Editor). Djinns, Stars and Warriors: Mandinka Legends from Pakao, Senegal (African Sources for African History, 5) (African Sources for African History, 5). Brill Academic Publishers (2003) ISBN 9789004131248
  • Matt Schaffer. Bound to Africa: The Mandinka Legacy in The New World. History in Africa 32 (2005) 321-369
  • Robert J. Mundt. Historical Dictionary of the Ivory Coast (Cote d'Ivoire). Scarecrow Press/ Metuchen. NJ - Kondon (1987) pp.98-99
  • Lucie Gallistel Colvin. Historical Dictionary of Senegal. Scarecrow Press/ Metuchen. NJ - Kondon (1981) pp.216-217
  • Pascal James Imperato. Historical Dictionary of Mali. Scarecrow Press/ Metuchen. NJ - Kondon (1986) pp.190-191

See also

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