Verses 5-8

BUÑ. 5 — Añara Jeme Buñansaη - Jirem (II-219-220



a) Ujama pi   jum man umálenkena. Esansanoola yan
we hear then push so         we excell          enclosure ours which

bulol burie
termites eat
We hear and we endeavor to excell. Our enclosure is eaten by termites.
b) Kanenkunekumak, ulaaña Biñona bati kapiten
   flat buttocks,         we return to B.          home of captain

Jilat     buseñel
refuses hair on end

Flat buttocks. We return to Bignona to the Captain’s place. Bristling refusal.
c) Kíne kubaatool baju[ku]tool.   Kuya kucím  di  moro.
men    curse him   having seen not him They shoot they sing    same time.

Digol.
deGaulle!

Men curse him without seeing him. They shoot and sing at the same time. DeGaulle.
d) Umoyaw uríη       kabuηo
eyelashes  they arrive braiding
The eyelashes arrive (at being) braided
e) Ajaneni       nen kawonk ebéoo
he known about as      call      cow his
He is as known as his cow’s call.
f) Jirigooraje.          Fandi kanoken nandi ko
this small noise maker F.       to enter        he is it
This little noice maker Fandi is now entering.
g) Aníne kuñiil takum jitey karúwa      esen kare
man      children don’t   you run prayers(?) to give women
Children, don’t run to give (this) man to (the) women
h) Jeju Bure, mobete        ebanga yoyu nen jireη
        JB       that’s why initiate’s whisk is there as forest

jiñaway
washing

Jeju Bure, that is why the intitiate’s fly whisk is as the sacred forest.

Remarks:

a. Kamálanken, “to be dextorous,” cf. 4/f

b. V:86 kanenkunenkumak, “flat ass” as a European, walking as though the pelvis was thrust forward. We return to Bignona to the home of the Captain. You refuse with bristling presence.

(K. Jilat buseñel - you shake in refusing. Bristling, hair can do so, as can, in this case, the metals and badges that stick up all over the place. The Captain bristles with metals: hérisser. Therefore: Captain, if you go and find him at Bignona and he is prepared, when he has on his capitain’s bars (galons) along with his clothing (uniform) … how will he be? He will be “bristling.”)

c. Now there you see him and there the men curse-jeer-threaten him without having seen him (i.e. safely out of his sight)

(K. II:219 Ebaat aníne … to wait for someone to injure him, threaten him … also has the sense of curse.)

Then they see him they shoot and sing at the same time.

(K. Kuyao kucím di moro … ie. they shoot every which way; -cím (“to sing”) here has the sense of agitation, lack of “sang froid.”)

The others tremble as having eaten honey. (K. one who eats a lot of honey will tremble if it becomes cold. JDS. Or could it be that they are drunk with honey wine?) (K. They are not singing a real song … one does not know what is going on. Not brave. It they were brave their friends would not tremble. Brave men keep quiet.)

b.-c. V:1 This captain refers to one Mentego who was an atiikaw amák (great warrior). He refuses and is doing so buseñel, i.e. his hair stands on end as does that of an angry cat. Kíne kubaatool bajukutool (men attack him without seeing him), but napikujukool pankutenten, “when they see him they will shut up.”

About deGaulle. VII-93. A. “deGaulle owns the region. Each morning his eyes are never white, his eyes are red. We do not know when he is pleased, we do not know when he is not pleased. Always, his eyes are red. A bull that angrily scolds the world. I have not seen him, but I have heard people talk.”

d. JDS Eyelashes are so long that one has to braid them. cf. 13/f

e. cf. 2/b f: 2/c.

g. Concerns a man who is handsome. All of us will pray for him and will give him the women. Lot’s not run ahead of him. God gave him (his beauty). If the men say he is handsome, the women? (what will they say??)

 

BUÑ. 6— Añara Jeme Buñansaη - Jirem (II-221-222)



a) [K’s interpolation:   ujam mo di kuyabúm]
                         you hear thus and they take thus
on the the tape: ujam mo utey bo sintani nen
               you hear thus you run there handsomely as

butum esaliη
mouth eagle

[You hear thus and you take (sing) there] You hear thus and run there. Handsome as an eagle’s mouth
b)

Man jiyaben jagum jagum nen jikólikóli ban
and       you sing jagum jagum       as you afraid    yet

uríηutaal       karamba Jiyéng.
we arrive not        forest       J.

And you sing jagum jagum as if you were afraid and yet we have not arrived at the Jiyéng forest.
c)

Ña, iñe   duníya ekañokaño. Ña kufalúmak
now, now    life       is ruined         now old women

kumamal be Senegal
they went     to      S.

Today’s life is ruined. The old women have left for Senegal.
d) Jireng owa? Bapalúm bulet róru.
J. what? friendship is not within
What of Jireng? There is no friendship within.
e) Injé pileη
I         lost
I am at a loss.
f) Wandacu nen kabay. Jilat buseñel
    nightjar         as spear      you refuse bristling.
Nightjar as a spear with bristling refusal.
g)

Agajoora atey bunumbuη. Takula kuleefúm
         liar         runs head down          to mourner clothes

      jindok
mourner’s clothes

Liar runs head down. As mourner, baby cloth for mourner’s clothes
h)

Bugogoli uríη   Karepolil bati Sumandah. Jifoy
deep voice you arrive       K.       home of           S. J.

afah kajamo
he more known

Deep voiced, you arrive at Karapolil in the home of Sumandang. Jifoy is better known.
i) Busíken butangir    bawúm      kaleηer elíw.
   mortar shallow           finished                  chop      meat
Shallow mortar is finished from chopping up meat.
j) Añiil kuboma, jiyupa   nen bándoor. Jikamben
   child dancers    comes easily   as     final             you close
Child of dancers goes easily as finally. You close.
k) Mobete  agajoora jinomool ebé
   that is why liar             you sell him cow
That’s why the liar is sold for a cow.

 

Remarks:

a. K. II-221 Adressed to the singers. Sing sindani for me, i.e. sing handsomely.

A. Vii:80 Mouth of the eagle, sindani as the mouth of an eagle. The say, the handsomeness of a man. When we are talking and they see us (they’ll say) this other one? why? (who is he?) handsome as an eagle’s mouth. To praise him. Someone who is good, when he sees us we’ll say that someone is good, we praise him. This is handsome as mouth, to praise him, he is handsome.

K. Beak of eagle which is very smooth and light colored.

b. We have not arrived at the Jiyeng forest. They say that you sing as if you were afraid wven though we have not arrive at the forest within which are found the big elders (jafaney kom), where they have assebled to say that they’ll declare the refuser. They wait for the one who does not like the men. They say that they will wait for so and so. You (elders) do not know that the refuser is never declared. (cursed) If you declare him it is your mother who goes. [This digression refers to the standar formula: Jilata anumériti, ulaañumool, iñayi ajaw. “The refuser is never cursed. (if so) It comes back. Your mother goes.”]

K. We should fear the forest, but not here.

K. V:87 “Declaration” enum not used in its real sense. Here, just declare what they will say to him, i.e. if he comes we will kill him. You declare him and he will kill you and your mother goes home, or instead of him it is your mother who dies.

d. Before there was friendship, now there is none. Even if you tell him a secret he will not cover it. He will take the blanket and he will cover, he will wait till you go on. The he will uncover it (ie. the secret). Now, life is without friendship.

e. I am stuck. Said after mentioning the name of someone who is dead. Cf. 15/f

f. V:1 (insert 2) wandacu “long tailed night jar.” They group together at night when it is about. Song: piikpiik - it is said that their song is not good. Hanve to kill it with a lance (?). Referring here to some one with a rear end that is long and pointed.

V:88 The bird is a spear with hair up on end, the bird has attached to it a spear. (K: a long tail as though it was a spear.)

g. cf. 2/e

h. Jifoy of Télum was a robber, so was Sumandah his father. But the son was better known as a robber, he who was Jifoy.

h. and i. Implies a lot of meat, from cutting. Hence a great robber [JDS] More on Jifoy. Jafoy share a rope (an agreement) with his wife. They were both robbers. When his wife died thay must kill for her a

white chick so she will not die repeatedly. Because they (Jifoy and his wife plus the people of Télum) came and stole one of Afúru’s cows. They went off with it and then killed it in the forest over there near us (between Télum and Jilakunda). You do not know, over by way of our ricefield and then via the Suel fields. It is there that they went and killed it. The, the people of Katinoη stayed here in the Télum mosque. It there where they went and where they heard the cow. Then they ran to find them (Jofoy, etc.) butchering the cow. They jumped and trapped them and they trapped the wife of Jifoy. They led her over here to Katinoη and they gave her to Afúru the old man. Now they paid him cows and he let the woman go. He gave her a small white chicken. They also shaved her skull and they gave her a white cloth.Then she went.

K. “Defense”: To give her a white chicken and white cloth, instead of telling them that when she dies one must kill for her a white chicken and cover her with a white cloth so she will not reincarnate as a robber.

j. V:1 insert 2: Dance for dead child definitive departure. Jiyupa refers to manner of dying, quietly. Compare -yup “remove something which comes off easily as when pulling up a rotten stick. (cf. 12/f)

k. The person who is a liar, you trap him and sell him for a cow.

 

BUÑ. 7— Añara Jeme Buñansaη - Jirem (II-223-224)



a)

Injé manjiyaben nen jikólikóli
I      and you sing        as       you afraid

You sing for me as if you were afraid.
b)

Ajum baratal  mambireg nibamiη.
he stops bowlegged and I say      I am at fault

He stand bow legged, and I say that I am at fault.
c)

Asankenem     aiban? O Jáli Keba. O,
he speaks habitually   who?     he     J.K.           he

kasankeno kawú ko. Asanken ayu nen
speech his is like it he speaks he pours as

barún     bíne.
water-buck male

Who is always talking? He is Jáli Keba. His talk is like that. He speaks and pours off as does the male water-buck.
d) Añiil kuboma buyupa nen bándor
child      dancers      go easily    as final
Child of dancers goes easily and finally
e) Ñar Emandiney, bab Efúley. Jao kati Wolome
now     Manding          there Fula           go    those of W.
Now a Manding, there a Fula. Go with those of Wolome.
f) Akúmpajaη, (sapa) sikumpi di      jilew.
long neck                           it cut   is   and you and you(pl) clap.
Of a long neck. It is cut and you all clap.
g)

Agajoora atey     bunumbuη takula
    liar          runs          head down      mourner

Liar runs head down as does a mourner.
h)

Kufalúmak kumamal Dakar. Injé imanjut
old women they gone D. I I know not

wa   kuñese   bo. Kone dike   roru bo,
what they search there they say tiny thing in    there

tebasiη
taille-bas

The old women have gone to Dakar. I have not idea what they are looking for. They say it is a little thing there: taille bas.
i) iyeη,       elupo wa   relo, Jéju Bure.
big mouth house his  what? it fall,        J.B.
Big mouth, why does his house fall, Jéju Bure?
j) Simaangarasu   jibuηo
long haired antilope you braid him
Antelope of long hair, you braid it.

Remarks:

a. cf. 3/a

b. V:1, insert 2: “he stands almost naked.” Legs of a woman, as frog. He arrives and taops, holding self straight legs apar (as a soldier at ease), naked legs, then.

K. If I talk of him I will be wrong.

A. VII:81 I who am talking, I will stop rigid (dat) so as to speak all of what I have to say and I am ruined with you. He says the truth but people do not like it. Stands up with strength.

K. VII:81 with baratal. Insult, karatal (I) You are weak, thin etc. rigid. aw jirat, “you have no fear to stand up.” Jum barat “stand rigid” speak out even if people do not like it.

c. burún, “waterbuck”. Probably refers to speaking clearly: his words pour out as does water shaken off by a waterbuck. cf. 18/c

d. Cf. 6/j

e. Wolome, the Fula, who fought with Sirmata there. He whom they call Wolome. There the Fula and there the Manding, but the Fula won. The name is that, Wolome, whose real name was Yaya, Alfa Yaya, a Peul. The praise name is that, as if they have wrestled with the Manding. The Fula beat the Manding, that is why they say Yaya, ie. Wolome “made” the Manding. He busted them. They took and equated a word, Wolome, a word of war (a warrior’s name).

K. Where the Peul really beat the Manding, killed men and took away the women. The Manding will not talk about it.

f. Cf. 4/a

g. Cf. 2/e

h. taille-bas, a type of women’s clothing popular at the time.

i. it, I do not know it, perhaps I have forgotten.

j. You know simaangaras of the bush? Here (indicating back of the neck) how is it? Hair is long, yes. You braid it. Bullets are there coming when the bush has been burned. Simaangaras, when they run the wind blows this hair thus, won’t it become thus? (hair lies flat back. Hair is long …. in running it flattens back and one says kabuho, that is, the hair is braided.

BUÑ. 8. Añara Jeme II: 225 Buñansaη - Jirem (II-225)



a)

Injé man jiyaben nen jikolíkolí
  I         and you sing     as if you afraid.

You sing for me as if you were afraid.
b)

Karamo bapalúm bulet dáre
  master        friendship is absent in there

Master, there is no friendship here.
c)

Jibábaju  ínje wa nukanem wo ulí
little European I        what you do         it we

umanjut    wo.
we know not   it

Little European, as for me, what you are doing here we have not idea what it is.
d) Kanenkuñinenkuñ, nujunjum ma bándo
flat assed you stand thus finally

nen nugore mukum.
as you touch honey

Flatted assed, you stand forever as if you have touched honey.
e) Añiil kuboma buyupa nen bándo
child dancers goes easily as finally
Child of dancers goes easily and finally
f) Agajoora atey bunumbuh takula
liar runs head down like mourner
Liar runs head down as does a mourner
g)

Bugogoli, karamo, yoy nen mukum méle
deep voiced master there as honey aged

Deep voice, master, is there are aged honey.

Remarks:

a. cf. 3/a

b. cf. 6/d

c.-d. I ask him, I say “see how he stands, with flat buttocks, pelvis protruding as if having touched honey. What is he doing? We don’t know it.

You know, the person who when he stands with flat buttocks thus and when you touch the buttocks (erupuley) it makes as if something is within the buttocks.

V:91 insert: honey sticks like glue.

e. cf. 6/j

f. cf. 2/e

g. cf. 2/f