The Battle of Fandane-Thiouthioune (or Thiouthiogne), also known as the Battle of Somb or the Battle of Somb-Tioutioune, occurred on 18 July 1867.[2][3] It was a religious war between the Serer people and the MuslimMarabouts in 19th-century Senegal and the Gambia, but it also had a political and economic dimension to it: vendetta and empire-building.[4][5][6]Fandane, Thiouthioune and Somb were part of the pre-colonial Serer Kingdom of Sine, now part of independent Senegal.
The Marabouts prevailed in the early hours of the battle, but the Serer army held firm. In the latter parts of the battle, the Marabouts were defeated. Maba Diakhou Bâ was killed and his body decapitated. Damel-Teigne Lat Dior Ngoné Latyr Diop and Bourba Jolof Alboury Sainabou Njie fled. Maad a Sinig Kumba Ndoffene Famak was injured. Mama Gaolo Nyang was held prisoner.[7][8][9]
Background
Prior to this battle, Maba Diakhou Bâ, the leader of the marabouts, was influenced by the king of Cayor and Baol - Lat-Dior - to launch a jihadist assault in the Sine.[10] Lat-Dior had a grudge against Maad a Sinig Kumba Ndoffene Famak Joof after he was defeated by the French at the Battle of Loro on January 12, 1864, and exiled from his kingdom. Lat-Dior sought refuge with the Maad a Sinig, who granted him asylum. The Damel-Teigne asked the Maad a Sinig to loan him some of his forces so he could fight against the French and regain his throne. The Maad a Sinig refused to do that because he was already engaged in a long battle against the French himself in regards to the sovereignty of Joal, one of his provinces.
Lat-Dior sought the assistance of Maba, the Almami of Nioro du Rip. Maba promised to help Lat-Dior regain his throne if he converted to Islam. Lat-Dior converted and in 1867, he proposed to the Almami to launch a jihad in Sine.[10][11][12][13]
The Marabouts surprised the Serer people of Mbin o Ngor, a small Serer village in the Sine, the "Surprise of Mbin o Ngor" in April 1867. Although the Serers managed to drive back the marabout forces stopping them from conquering their country, the marabouts' attack caused significant damage before they were finally forced to retreat.[14] Some prominent Serer princesses such as Lingeer Selbeh Ndoffene Joof, daughter of the Maad a Sinig, was abducted and forcefully married off to Abdoulaye Oulimata Bâ, Maba Diakhou's brother.[15][16] Princess Lingeer Fatma Tioube was also abducted along with Lingeer Selbeh Ndoffene and held prisoners by the Marabout forces. Some prominent Serer personalities and princes such as Boucary Ngoneh Joof (var: Boucar Ngoné Diouf or Bukaro Ngooni Juuf) who was a relative and counsel of the King of Sine was killed in that attack.
After this incident, the Maad a Sinig sent a letter to the leader of the Marabouts, Maba Diakhou Bâ, inviting him to an open battle. In that letter, he wrote, "This attack is undignified... If you are a man, I challenge you to come back and meet the full army of Sine in open battle."[14][17][18][19]
Fandane-Thiouthioune
After Maad a Sinig Kumba Ndoffene Famak’s invitation to Maba to an open battle following "The surprise of Mbin o Ngor", Maba and his army went to the Sine having acquired arms and ammunition in British Gambia. On 18 July 1867, the "Watchers" notified the King of Sine that the Rip army (the Muslim army from Nioro du Rip) is approaching Sine.[2]
According to Serer oral tradition, before Maad a Sinig Kumba Ndoffene Famak and his army made their way to the battlefield, he summoned the elders (his counselors) to perform the ancient rituals of their forefathers. He then commanded his Jaraff (head of the noble Council of Electors) also a Saltigue, - Wassaly Sene to perform the ritual of the ancestors and predict the outcome. Wassaly Sene is reported to have cited the name of Roog (the Supreme Deity in Serer religion), raised his spear to the Gods of the heavens and struck it to the ground. He then cried out "Victory!"[20][21] During the battle, Maba Diakhou Bâ is said to have recited the Shahada (Islamic declaration of faith) from the Quran.
The armies
Maad a Sinig Kumba Ndoffene Famak Joof's army composed of the Buumi Somb (the heir to the throne of Somb with his army from the east); the Great Jaraff and his army from the south; Maad Patar (King of Patar) and his army from the north-east; the Sandigue Ndiob from the north; Maad Amad Ngoneh Joof (King of Thiouthioune and uncle of Maad Kumba Ndoffene Famak); Makhoureja Ngoneh Joof (variation: Makhoukhédia Ngoné, prince of Sine and younger brother of Boucary Ngoneh Joof who was killed at Mbin o Ngor); the Great Farba (his general) as well as the army of Sine, covering the west and north-west; Maad Saloum Sadiouka Mbodj (king of Saloum); etc. The griots beat junjung of Sine (the war drums) - a call for arms.[22][23]
Maba Diakhou Bâ was accompanied by his brothers Ousmane Bâ and Abdoulaye Ouli Bâ (not to be confused with the historian Abdou Bouri Bâ, grand-nephew of Maba); the King of Cayor and BaolDamel-Teigne Lat Dior Ngoné Latyr Diop (and his army); the King of Jolof, Bourba Jolof Alboury Sainabou Njie (and his army); Gumbo Gaye (king of Sanjal) - also spelt Gumbo Guèye; Biran Ceesay (Biranne Cissé); his generals such as Mama Gaolo Nyang and Tafsir Sa Lolley Jabou Samba (general and military advisor to Maba); etc.[24]
The Sine army having performed the required rituals according to Serer custom, Maad a Sinig Kumba Ndoffene Famak Joof led his army to Somb (in the Kingdom of Sine), the battlefield. Serer tradition states that, Somb was the starting point of the battle but it did not end there. It ended in Fandane-Thiouthioune where the outcome was decided. Muslim tradition agrees pretty much with this account.[10][25][26]
On the day of the battle, there was a heavy rain.[27][28] Maad Semou Gallo Joof (son of Maad Amad Ngoneh) with his cousin Mbagne Somb Faye and their griots led an attack on the Muslim Marabout forces. The Serer strategy was to push the Muslim Marabout forces into Somb where a strong resistance had been prepared and to prevent them from entering Thiouthioune. The strategy failed. Maba and his army successfully entered Thiouthioune. However at Thiouthioune, Maba's army faced a strong resistance by some of the retinue forces of King Amad Ngoneh of Thiouthioune, which included Maad Semou Gallo Joof and the princes: Gniba Dior Joof, Madior Latdjigué and Biram Joof. The battle took place between Somb and Thiouthioune and lasted three quarters of the morning.[1] In the early stages of the battle, the Muslim Marabouts prevailed. The princes and Maad (King) Semou Gallo Joof were killed. The prince Mbagne Somb Faye committed suicide when he was captured by the Muslim Marabouts.[12] Around 12 pm, it started to rain. Maba and his army took refuge in the coppices which surrounded the pond of Fandane and attempted to dry off their arms. Around that time, Maad Kumba Ndoffene Famak had left Ndoffane Nomad with his army and moving towards Fandane to defend it. Before his arrival, Damel-Teigne Lat-Dior Ngoneh Latyr and Bourba Jolof Alboury Sainabou (both valiant and experienced warriors) contemplated withdrawing from the battle at around 2 pm (tisbâr time– Muslim prayer time in the afternoon). Damel-Teigne Lat Dior reported to Maba that, he had heard the sound of Sine's junjung approaching, and Maad Kumba Ndoffene Famak is bound to be among them. He tried to discuss an exit strategy because the Sine army would be too strong for them. Maba was not interested in an exit strategy, his mission was to Islamize and conquer Serer Sine.[6][11][12][29] When Maad Kumba Ndoffene Famak and his army, accompanied by the King of Patar; the King of Poukham and the Sandigue Ndiob arrived on the scene, they interposed between the Muslim Marabout forces and the Kingdom of Saloum locking the Marabouts in Sine and cutting off their exit route into Nioro du Rip (Maba's residence), via Saloum. Damel-Teigne Lat Dior Ngoné Latyr and Bourba Jolof Alboury Sainabou Njie realising that the cause has been lost, abandoned Maba in the battlefield. They fought their way out of the battlefield, the Damel-Teigne escaped and headed towards Cayor and the Bourba Jolof towards Gossas.[12][30][31] The Serer army defeated the Muslim Marabouts. Maba was killed at Fandane and so was the Serer Prince Makhoureja Ngoneh Joof whom according to some was responsible for killing Maba.[30][32] The King of Sine was injured. Many of Maba's men fell at Fandane-Thiouthioune. His generals such as Mama Gaolo Nyang were held prisoners. Mama Gaolo was released two days after the battle to go and relay the incident in his country.[12][30] After Maba had been killed, Maad Kumba Ndoffene Famak had his head cut off and his limbs dismembered. He then sent an arm and the head, with a letter to the French commandant at Gorée to announce his victory. The remains of Maba's body were scattered in several parts of Sine, including Felir, Samba Toude, Ndialgué and towards Thiamassas.[30][33][34] According to some scholars such as Diagne, Becker, Cheikh Diouf, Klein, etc., Maad Kumba Ndoffene Famak's letter and action was a threat to the French administration in Senegal, especially his succeeding letter sent to the French governor which listed the prominent members of Maba's army that had fallen in the Sine.[12][33][35][36] The French administration in Senegal under the governorship of Émile Pinet-Laprade kept out of the battle. They armed neither side nor did they involved their forces.[37] The French also had limited ammunition and forces (they were dying from the wars and diseases).[38] Although Lamprade tried to gain more arms and French forces from France for the protection of French interest in the colony, the French government in Paris refused to sanction it and decided to devote all French resources in France due to the crisis in Europe, and their ultimate defeat in the Franco-Prussian War. As such, Laprade was ordered "to stay on the defensive" and told "he would not even receive white troops" to replace those who have died from disease.[39]
Abdoulaye Ouli Bâ (Maba's brother) was not killed in the battle. In a revenge attack, he was castrated for participating in the surprise of Mbin o Ngor, the kidnapping of Lingeer Selbeh Ndoffene Joof (Maad Kumba Ndoffene Famak's daughter), forcefully marrying her and making her pregnant. Although released, he went missing for some time people thought that he had died like his two brothers (Maba and Ousmane) at the battle. He resurfaced by January 1868 during the raidings of the Mandinka principalities of Niani and Ouli, in the Gambia.[40][41][42]
Victory anthem of Sine
At the end of the battle, the victorious King of Sine Kumba Ndoffene Famak nursed his injuries and led his army back home. The griots of Sine beat the junjung and chanted the following hymn in his honour (the hymn is still chanted in his honour):[43]
"Coumba Ndoffene crushed their rebellion. Maba Diakhou, leader of the insurgent will be wiped out with his troops and buried without pomp in the heart of Sine."
Senegal's Ministry of Culture states that, Maba was buried in Mbel Fandane– the mausoleum which is venerated by people in honour of Maba.[55] Serer Sine's oral tradition refute this. According to the Serers of Sine, after Maba was killed, he was dismembered and his body parts scattered in various parts of the country. An arm and the head were sent to the French Commandant at Gorée accompanied by a letter from Maad a Sinig Kumba Ndoffene Famak Joof. Their tradition went on to state that, the mausoleum that is venerated is that of Makhoureja Ngoneh Joof and not that of Maba Diakhou Bâ. It was Makhoureja Ngoneh who was buried there not Maba.[12][56][57] According to Cheikh Diouf, in a letter marked 31 July 1867 deposited at the National Archives of Senegal, the French replied to Maad Kumba Ndoffene Famak's previous letter in which they asked: "What do you want us to do with his remains?"[58]
1 2 Sarr, Alioune. Histoire du Sine-Saloum. Introduction, bibliographie et Notes par Charles Becker, BIFAN, Tome 46, Serie B, n° 3-4, 1986–1987. pp 37-39
↑ Diouf, Niokhobaye. Chronique du royaume du Sine. Suivie de notes sur les traditions orales et les sources écrites concernant le royaume du Sine par Charles Becker et Victor Martin. (1972). Bulletin de l'Ifan, Tome 34, Série B, n° 4, (1972). (pp 727-729, pp 16-18)
↑ Sarr, Alioune. Histoire du Sine-Saloum. Introduction, bibliographie et Notes par Charles Becker, BIFAN, Tome 46, Serie B, n° 3-4, 1986–1987. pp 37-39
↑ Diouf, Niokhobaye. "Chronique du royaume du Sine." Suivie de notes sur les traditions orales et les sources écrites concernant le royaume du Sine par Charles Becker et Victor Martin. (1972). Bulletin de l'Ifan, Tome 34, Série B, n° 4, (1972). (pp 727-729, pp 16-18)
↑ Bâ, Tamsir Ousman. Essai historique sur le Rip (Bur Sine Mahecor Diouf; Latgarand N'Diaye & Abdou Boury Bâ). BIFAN. 1957
1 2 Bâ, Tamsir Ousman. Essai historique sur le Rip (Bur Sine Mahecor Diouf; Latgarand N'Diaye– Chef d'arrondissement at Sokone & Abdou Boury Bâ). BIFAN, XIX, p. 585
↑ Camara, Alhaji Sait. "Maba Diakhou" in Sunu Cossane. GRTS (Gambia)
↑ Klein, Martin A. Islam and Imperialism in Senegal, Sine-Saloum 1847-1914. Edinburgh University Press (1968). ISBN0-85224-029-5. pp 90-91
↑ L'epopee de Sanmoon Fay. Ethiopiques n°54 revue semestrielle de culture négro-africaine Nouvelle série volume 7 2e semestre 1991
↑ Diouf, Niokhobaye. Chronique du royaume du Sine. Suivie de Notes sur les traditions orales et les sources écrites concernant le royaume du Sine par Charles Becker et Victor Martin (1972). Bulletin de l'Ifan, Tome 34, Série B, n° 4, 1972. (pp 726-727; pp 16-18)
↑ Diouf, Mahawa. L’INFORMATION HISTORIQUE: L’EXEMPLE DU SIIN. Ethiopiques n°54 revue semestrielle de culture négro-africaine Nouvelle série volume 7 2e semestre 1991
↑ Klein, Martin A. Islam and Imperialism in Senegal Sine-Saloum, 1847-1914. Edinburgh At the University Press (1968). pp 90-91
↑ "La famille Juuf." [in] l'epopee de Sanmoon Fay. Ethiopiques n°54 revue semestrielle de culture négro-africaine Nouvelle série volume 7 2e semestre (1991)
↑ Diouf, Niokhobaye. Chronique du royaume du Sine. Suivie de notes sur les traditions orales et les sources écrites concernant le royaume du Sine par Charles Becker et Victor Martin. (1972). Bulletin de l'Ifan, Tome 34, Série B, n° 4, (1972). (pp 727-729, pp 17-18)
↑ Bâ, Abdou Bouri. Essai sur l’histoire du Saloum et du Rip. Avant-propos par Charles Becker et Victor Martin. pp 20-22
1 2 Diouf, Cheikh. Fiscalité et Domination Coloniale: l'exemple du Sine: 1859-1940. Université Cheikh Anta Diop de Dakar - (2005)
↑ Diagne, Pathé. Pouvoir politique traditionnel en Afrique occidentale: essais sur les institutions politiques précoloniales. Présence africaine, 1967. pp 93- 94
↑ For a reprint of that Telegram from Maad Sine Kumba Ndoffene Famak, see Sarr pp 37-39. The report of Samba Fall regarding the death of Maba can also be found in Sarr. Samba Fall's report is more detail which gives the number of deaths etc. See also:
↑ Amad Ngoneh Joof (King of Thiouthioune). See Sarr and Diouf, Niokhobaye
↑ Maad a Sinig Kumba Ndoffene Famak's father. See: Diouf, Niokhobaye
↑ Talibeh - English spelling in Gambia or Talibé - French spelling in Senegal can mean little beggar (children sent to beg by their Quranic teachers in Senegambia see Human Rights Watch) or disciple (religious student)
↑ A small stream. See: Gravrand. Horizons Africains, p15
↑ The name of Maba's horse that he took to the battle. See: Sarr and Niokhobaye Diouf
↑ Jahu Dob (French in Senegal: Diakhou Dièye or Jahu Jaay in English speaking Gambia) was Maba's mother. See: Gravrand. Horizons Africaines, No. 68. p 15.
↑ Gravrand, Henri. Horizons Africaines, No 68, p 15
↑ Klein, Martin A. Islam and Imperialism in Senegal Sine-Saloum, 1847-1914. Edinburgh University Press (1968). p 91
↑ Diagne, Pathé. Pouvoir politique traditionnel en Afrique occidentale: essais sur les institutions politiques précoloniales. Published: Présence africaine, 1967. p 94.
Bâ, Abdou Bouri. Essai sur l’histoire du Saloum et du Rip. Avant-propos par Charles Becker et Victor Martin. Publié dans le Bulletin de l’Institut Fondamental d’Afrique Noire. Tome 38, Série B, n° 4, octobre 1976, p.813-860.
Bâ-Curry, Ginette. In Search of Maba: A 19th Century Epic from Senegambia, West Africa (Preface of the Play by Edris Makward, Emeritus Professor of African Literature, Univ of Wisconsin, USA), Phoenix Press International, Maryland, 2011 [Category: Drama].
Diouf, Niokhobaye. Chronique du royaume du Sine. Suivie de notes sur les traditions orales et les sources écrites concernant le royaume du Sine par Charles Becker et Victor Martin. (1972). Bulletin de l'Ifan, Tome 34, Série B, n° 4, (1972).
Bâ, Tamsir Ousman. Essai historique sur le Rip (Bur Sine Mahecor Diouf; Latgarand N'Diaye & Abdou Boury Bâ). BIFAN. 1957
Diouf, Cheikh. Fiscalité et Domination Coloniale: l'exemple du Sine: 1859-1940. Université Cheikh Anta Diop de Dakar - (2005)
Diagne, Pathé. Pouvoir politique traditionnel en Afrique occidentale: essais sur les institutions politiques précoloniales. Published: Présence africaine, 1967.
L'épopée de Sanmoon Fay. Ethiopiques n°54 revue semestrielle de culture négro-africaine Nouvelle série volume 7 2e semestre 1991
Diouf, Cheikh. Fiscalité et Domination Coloniale: l'exemple du Sine: 1859-1940. Université Cheikh Anta Diop de Dakar - (2005)
Diouf, Mahawa. L’INFORMATION HISTORIQUE: L’EXEMPLE DU SIIN. Ethiopiques n°54 revue semestrielle de culture négro-africaine Nouvelle série volume 7 2e semestre 1991
Klein, Martin A. Islam and Imperialism in Senegal Sine-Saloum, 1847–1914. Edinburgh At the University Press (1968).
Lipschutz, Mark R. and Rasmussen, R. Kent. Dictionary of African historical biography. 2nd Edition. University of California Press, 1989. ISBN0-520-06611-1.
Sarr, Alioune. Histoire du Sine-Saloum. Introduction, bibliographie et Notes par Charles Becker, BIFAN, Tome 46, Serie B, n° 3-4, 1986–1987.
Thiam, Iba Der. Maba Diakhou Bâ, Almamy du Rip (Sénégal), Paris, ABC, Dakar-Abidjan, NEA, 1977, p44.
Mamadu Diakhou Bâ, also known as Maba Jahou Bah, Ma Ba Diakhu, Ma Ba Diakho Ba, Ma Ba Jaaxu, Mabba Jaxu Ba, was a Muslim leader in West Africa during the 19th century. He was a disciple of the Tijaniyya Sufi brotherhood and became the Almami of Saloum.
The Kingdom of Sine was a post-classical Serer kingdom along the north bank of the Saloum River delta in modern Senegal. The inhabitants are called Siin-Siin or Sine-Sine.
The Saltigue, are Serer high priests and priestesses who preside over the religious ceremonies and affairs of the Serer people, such as the Xooy ceremony, the biggest event in the Serer religious calendar. They usually come from ancient Serer paternal families. Such a title is usually inherited by birthright. In Serer country, Saltigue are always diviners. The scope of this article deals only with the Serer Saltigues – "diviners" and termed by some scholars as "the ministers of the religious cult"; "pastors of the people" or within the remits of these definitions.
Maad a Signig Kumba Ndoffene Famak Joof was the King of Sine in modern-day Senegal. Maad a Sinig means king of Sine. He ruled from 1853 until his death on 23 August 1871. He was the son of Maad Souka Ndela Joof and Lingeer Gnilane Jogoy Joof. His father – Maad Souka Ndela came from The Royal House of Semou Njekeh Joof founded by Maad Semou Njekeh Joof in the early 18th century, which was the third and last Royal House of Joof family of Sine and Saloum. His paternal family ruled three Kingdoms : Sine, Kingdom of Saloum and previously the Kingdom of Baol. They descended from Maad Ndaah Njemeh Joof the 13th century King of Lâ (Laah) in Baol.
Fandène is a small village in Senegal about 7 km from Thiès. It is inhabited by the Serer people.
Guelowar, also spelled Gelwar, Guelwar, Guelware, Gueleware or Gueloware, was a maternal dynasty in the pre-colonial Serer kingdoms of Sine and Saloum. They were from the Mandinka ethnic group. The offspring of Mandinka women and Serer men became the kings of Sine and Saloum. The dynasty lasted from the mid-14th century to 1969, the year both kings died.
Somb is a town in Senegal situated in the west of the country.
Thiouthioune is a village in Senegal located in the pre-colonial Serer Kingdom of Sine. The current population is estimated at 763. The Battle of Fandane-Thiouthioune commonly known as "the Battle of Somb" took place within the vicinity of this village. In that battle, the Serer strategy - led by their king Maad a Sinig Kumba Ndoffene Famak Joof was to prevent the Muslim marabouts of Senegambia who came to launch jihad from entering Thiouthioune. Initially, the Muslims successfully broke the Serer lines and entered Thiouthioune. However, at the later stages of the battle, the Muslims were defeated by the Serer forces and Serer religion was installed. The leader of the Muslim army was decapitated in that battle under the orders of the Maad a Sinig. The sovereign of Thiouthioune in 1867 was Maad Amad Ngoneh Joof, commonly known as Amad Ngoneh Thiouthioune. He was the paternal uncle of the king of Sine. He and his army also fought in the battle to defeat the Marabouts.
Joof or Diouf is a surname that is typically Serer. This surname is also spelt Juuf or Juf.
Maad a Sinig Ama Joof Gnilane Faye Joof was a king of Sine now part of present-day Senegal. He reigned from c. 1825 to 1853. He was fluent in several languages. He came from The Royal House of Semou Njekeh Joof. Maad a Sinig means king of Sine in the Serer-Sine language. The term Bur Sine is also used interchangeably with the proper title Maad a Sinig or Mad a Sinig. They both mean king Sine. Bour Sine is usually used by the Wolof people when referring to the Serer kings of Sine. The Serer people generally used the term Maad a Sinig or Mad a Sinig when referring to their kings.
Maad Semou Njekeh Joof was a member of the Joof Dynasty of the Kingdom of Sine now part of independent Senegal. Maad means king and Maad a Sinig means king of Sine in Serer. He was the founder of the Royal House of Semou Njekeh Joof, founded in the early eighteenth century. His royal house was the third and last royal house founded by the Joof family of Sine and Saloum. Since its foundation, at least seven kings of Sine from his royal house had succeeded to the throne including his son Maad a Sinig Boukar Tjilas Sanghaie Joof.
Diakhao is a commune in the Fatick Region in the west of Senegal.
Buumi was a Serer royal title in the Serer pre-colonial Kingdoms of Sine, Saloum and previously Baol. All these pre-colonial Serer kingdoms are now part of modern-day Senegal. However, present-day Gambia, was called Lower Saloum and a former colony of the Kingdom of Saloum. The Buumi was always a member of the royal family. He was the first in line to inherit the throne of the Maad a Sinig or Maad Saloum. In some cases, a Buumi can act as regent if the king is too young, as was the case with Maad a Sinig Ama Joof Gnilane Faye Joof, whose uncle was appointed regent until Maad Ama Joof became much older. In pre-colonial Sine, the Buumi usually took residence at Somb Rongodior. In many cases, he was elected by the Maad a Sinig as his successor, however, the Great Jaraff and his Noble Council of Electors generally decides which member of the royal family succeeds to the throne. When Maad a Sinig dies without nominating his Buumi, as was the case with Maad a Sinig Mbackeh Ndeb Njie, the "thilas" may succeed him as was the case with Maad a Sinig Kumba Ndoffene Fa Ndeb Joof.
Maad a Sinig Kumba Ndoffene Fa Ndeb Joof, also known as Kumba Ndoffene Joof II or Bour Sine Coumba Ndoffène Fandepp Diouf, was a King of Sine. Maad a Sinig translates as "King of Sine", Maad meaning king in the Serer language. The surname Joof is the English spelling in the Gambia. Diouf is the French spelling in Senegal.
The Royal House of Semou Njekeh Joof was founded in the early 18th century by Maad Semou Njekeh Joof from the Kingdom of Sine, now part of present-day Senegal. It was the third and last royal house founded by the Joof family – during the Guelowar period, since the reignes of Maad a Sinig Maysa Wali Jaxateh Manneh and Maad a Sinig Mahecor Joof. From the date of its foundation up to the dissolution of Sine in 1969, at least seven kings from this royal house had succeeded to the throne of Sine.
This is a timeline of the history and development of Serer religion and the Serer people of Senegal, The Gambia and Mauritania. This timeline merely gives an overview of their history, consisting of calibrated archaeological discoveries in Serer countries, Serer religion, politics, royalty, etc. Dates are given according to the Common Era. For a background to these events, see Roog, Serer religion, Serer creation myth, Serer prehistory, Lamane, States headed by Serer Lamanes, Serer history and Serer people.
The Battle of Logandème was an uprising led by the Serer King Maad a Sinig Kumba Ndoffene Famak Joof, king of Sine, against the French Empire. The battle took place at Logandème which was a part of Sine at the time. The battle was also a revenge attack against the Serer people after their resounding victory against France at the Battle of Djilass on 13 May 1859. It was the first time that France decided to employ cannonball in the Senegambia.
Lingeer was the title given to the mother or sister of a king in the Serer kingdoms of Sine, Saloum, and previously the Kingdom of Baol; and the Wolof kingdoms of Cayor, Jolof, Baol and Waalo in pre-colonial Senegal. The word "Lingeer" means "queen" or "princess" in Serer and Wolof language. The Lingeer was considered the “great princess of royal courts.” These kingdoms utilized a bilineal system, as a candidate for kingship could not succeed to the throne if he was not a member of the reigning materlineage, and thus, the Lingeer's maternal lineage was highly significant. In similarity, a candidate could not succeed to the throne as king if he was not a member of the noble reigning patriclans. That was particular so among the Serer who retained much of their old culture, customs and traditional religion where women played a significant role compared to the Wolof who adopted Islam. Various Lingeers have been noted for their resistance efforts to colonial conquest.
The Royal House of Boureh Gnilane Joof was a royal house founded in the 14th century by Jaraff Boureh Gnilane Joof. He was a member the Serer tribe, from the pre-colonial Kingdom of Sine now part of independent Senegal. It was the first royal house founded by the Joof family during the Guelowar period. Boureh Gnilane Joof was a royal prince and a Jaraff, a Serer title of nobility with the powers of a prime minister. He was neither a Maad a Sinig nor a Maad Saloum but a royal prince who had the title Jaraff bestowed upon him by his cousin and brother-in-law - Maad a Sinig Diessanou Faye. His father Maad Patar Kholleh Joof was the king of Laa and Teigne of Baol. Boureh's brothers were the first from this house to have succeeded to the throne of Sine during the Guelowar period. His name was adopted in his honour to refer to the first royal house founded by the Joof family during this dynastic period. The Joof family of Sine, from this royal house also ruled in the Kingdom of Saloum The Joof family also ruled in Baol. From the date of its foundation up to the abolition of the Serer monarchies of Sine and Saloum in 1969, at least ten kings from this house had succeeded to the throne of Sine. As the first royal house of Sine founded by the Joof family in this dynastic period, the Royal House of Boureh Gnilane Joof holds great significance in Senegambian, Joof family and Serer history, because all the subsequent royal houses founded by the Joof family branched out from this royal house.
The patronym Faye is one of the typical surnames of the Serer people of Senegal, the Gambia and Mauritania. In French-speaking Senegal and Mauritania, and English-speaking Gambia, the surname is spelled Faye.
This page is based on this Wikipedia article Text is available under the CC BY-SA 4.0 license; additional terms may apply. Images, videos and audio are available under their respective licenses.
