Verses 21-24


BUÑ. 21— Aņara Jeme Buņansaη - Jirem (III-248-9)

a) Abílil biηab busabisab jiwú  kabasa
A.           corpse it questioned  you change mat

ban le bo mukúluje
thus not there bad words.

Abílil the corpse is questioned and changes to a mat. And then there are no bad words.

Ulaaña Jirem. Injé kati Silaba niwonkum
we move on to J. I those of S. I call

ña. Kucílak kuyíme baranut mukum.
now eyes are red having drunk not honey

We go on to Jimem. I am calling those of Silaba. Eyes are red without drinking honey wine.
c) Kajojena, ukat balámuk nuηoolen.
gatherer of people you turn back you are able
Gatherer of people. You are able to turn your back.
d) Uyeteno, man kulíni kuhane mukulam
you listen to him and sisters you they cry tears

mutey mupúr kasílo
run come out stream

You listen to him and your sisters cry tears that run in streams.
e) Akobem farakaj ejuk kufan manemoy.
who waits flint lock it sees elders and it blinks
Who waits, flintlock sees elders and it blinks.
f) Takujiliikoor ri kunínak. Anínaw
do not follow with men the man the

upincorérit ban let bakáy nubile.
you pretty never thus not divorce you come

Do not follow the men. The man you are never pretty, thus it is not for divorce to you have come.
g) Bukóji bunuli ujuk nen jisond.
uglyness is woven you see as thatch roof
Uglyness is woven, you see at a thatch roof.

Fafáli fusúm di míl ebé. Jálo!
it (words) sweet and milk cow J.

Clean words sweet as cow’s milk. Good man.
i) Batafaη ugáw jiito
The brave coward you get up
The brave (lets sleep) the cowards. You get up.
j) Búnta oee jiwám
    B.          noise maker
Búnta, noise maker.


a. - Abílil, name of a corpse - is questioned. When it is covered over with a hollowed cover they go and question it. Yes. A corpse, Abílil, is questioned and then it gets up and goes. Covering it and questioning it with a cloth so it gets up and goes, this they refuse and the say Abílil.

(Could all this refer to the corpse not being questioned … the last sentence here? Unclear but note: ban le bo mukúluje, “thus no bad words there,” which contrasts with similar verses that are not negative. Cf. 1/c, 11/f, 12/g.

b. He also shoots a gun, his mother was my father’s sister’s child (iayol asupapom abajol). He shot a gun; and he had things, he had cows, he had goats. (cf. 20/h)

c. The gatherer of people. I say, you know the person who is real and true (aηánin). Your Osuman (i.e. Youro Sunjan), you where you are at Eramba (quarter where Osuman lived). Now he was able to to assemble people. The buñansaη turns to such people. When you ruin something you must go and tell him, he will say “you stop that.” Gatherer of people, any one you see you will want. The day of your death (you a gatherer of people) as this one mentioned they will say “gatherer of people is able to turn his back.” When Silab died we, his mother’s kin, of Jirem fell (felt the loss). Our interest at that time left Jirem, because when someone dies you will go and sleep until sun up, and we the mother’s kin we have the meat. But all of the meat was given to him who died and he cooked it in a pot and he would serve it to the out married sisters (furimenaf) and to us. You eat and perhaps you threw some away. Soneone who does thus is someone who gathers people and they eat. (When he dies what are you to say? … “gatherer of people is able to turn his back.” cf. 20/g

c.-d. K.’s gloss: “This is nothing to you, you turn your back, you die and you leave your sisters, your daughters, your aunts all crying.” All of the female agnates. This implies an old man who has produced girls who marry and have girls, etc. i.e. a big collection of people.

The word kasíla – the area with much sand where water collects during the rains – water run-off leads to a ricefield usually not cultivated but may be in the absence of proper rice fields. Always in the forest … early rice can be cultivated there. Their tears turn in to this.

e. cf. 14/g

f. kaliikoor, “to depend on someone. You will depend on someone who has nothing.” (The dictionary has “to follow someone’s bad example.”) Cf. 2/a.

g. 9/e

h. fafáli. a contraction of furim fafáli, “words that are clean.” Talk that is as sweet a cow’s milk. We go to Jiro to Bakañari’s place.

i. (Would fafáli, be the hairy chested vulture? He who has hair all over his body. jds)

j. The dead one, when he dies and you are crying. Now the praise singer says “therefore you fooled me with our friendship for now God has done this. If I had khow this about you we would not have been kin. It makes as the words which go with crying. cf. 19/c.

K. on f-g: Women, do not try to be like a man. No matter how ugly he is, he has his home and does not look for divorce. But ugliness… your ugliness (adressed to a particular woman) is attached like a roof and can cause divorce.

Bakáy … from -kay is used in the sense of a woman who leaves her husband to join another man. If a man calls for divorce then it is: panapúren aseko, “he causes his wife to leave.”


BUÑ. 22— Aņara Jeme - Buņansaη - Jirem (III-249-50)

a) Injé nimamal Sinjan ban le mume. Eramba
  I    I continue to    S.         thus not everyone     E.

bati di   Kumah kusofulo  bapalúm di
home of and K.         they took hold friendship with

Jisámbar. Kone bu  kure      bo kujanoori.
   J.            they say how? they stop there they are known

Mámbin ñe kuríndíη dó. Kone, “salamalik.”
  M. they          arrive in       there they      say greetings (Mdg)

Nanol, “uli Kajamutay umanjut do”
he said          we Kajamutay     we know not it

I continue on to Sinjan, but not everyone there. At Eramba in Kumaη’s home. He and Jisámbar were friends. They say, “how is it that they are so well known? At Mámbine they arrrive. Those there said, “salamankum.” He said to them, “we are of the Kajamutay and we do not know that.”

Farakaj ejuk manemoy. Digol
flinklock    it sees and it blinks    DeGaulle.

Flinklock sees and blinks! DeGaulle.

Umoyaw uríη kabuηo
eyelashes      they  arrive to braid

Eyes long enough to braid.
d) Ajaneni    nen kawonk ebéo
 who is known as       cal      l cow his
He is known as his cow’s call.
e) Jiririgooraje Fandiη kanoken nan di ko
Busybody this        F.           to enter        he is and it
Busy body Fanding is entering.
f) Kabandaku nen fugog emit
   shoulder the     as     shelter rain.
The shoulder like a rain shelter.
g) Wa? Júndaη añiil kuboma abom di wo
What?, J.               child dancers he dances  with it

kacíloor panitey.
rolls over     will I run

What of this? Júndah, child of dancers, dances with it, rolls over and I run.

Wa? Saruba enag kañaañoor bukukulu.
what?     S. hit rub           self (against) type of tree

good man

What of this? Saruba, hits and rubs self against the bukukulu tree. Good man.
i) Mobete epímben falakaj yapejuk kufan
that is why gun flintlock             when it sees elders

and it blinks.

That is why, when the flintlock gun see the elders, it blinks.


a. (for bu kure, cf. 1/g) At Eramba at the home of Kumaη who was friends with Jisámbar and Bitiyana of Batekal. The Manding say salamalekum (“peace” (arabic)) an they said to them, “we do not know this thing, we know bunone “how are you? (Jóola))” Kujauatay is what we know. They return, entered the brought out the flintlock, “which sees the elders and blinks.” (K. Ah! When the Manding said salamalekum they said we do not know that, we are not Manding and then they went an took out their guns and began to shoot). A. The Manding also took theirs out. Now ours were blinking kám! kám! That thing, salamalekum, we do not know it. In olden times where was the Jóola child who would speak Manding?

b. cf. about a. and cf. 14/g

c. cf. 13/f

d. cd. 3/d

e. cf. 2/c Fandiη of Télum who was killed with knives by the people of Télum. A man, but he went there to the quarter which the call Basen-Futa. There he followed them with anger and they chopped him up till they killed him. (K. He followed them in anger and then they got angry.) Now it is this that the praise singers took “You, the fast goer (busy body) of anger, now what? Today you are entering.” You eat anger and then you follow people to their place. Courage for what? Today you are entering. For you, your sisters are crying tears that become water run-offs. (cf. 21/d)

f. The person who has a big shoulder is a shelter from rain, because when the war comes he stands up and the palm rat who are like us, stand in back of him so that the bull will defend us all. His shoulder are a rain shelter. It is like our sheltering ourselves when it rains. Thus when war comes we will seek shelter behind the back of the big man.

g. cf/ 6/j, 12/f

VII-93: Child of dancers, when he dances then finishes life, from all sides they say that the dancer is a dancer of two in that the dancer has imitators among the living.

h. They say that when you praise we say there “so you sing as if you were afraid (3/a, 6/b), how is it that he is so well known (3/g), the elephant returns and rubs against the bukukulu tree. (K. The elephant refuses to rub against the tree? A. No it wants to.)

VII-84 You will squabble with people and the person is a real man. When you see him you will say “elephant!” You say, “elephant of such a place is there, the elephant that rubs up against squabbles, it is an elephant that rubs up against the bukukulu tree. K. This refers to des histoires, “disputes”.

bukukulu, its wood is used for cross pieces in the ceiling and for door frames.

i. cf. 14/g


BUÑ. 23— Aņara Jeme — Buņansaη - Jirem (III-250-1)

a) Jiwám. Karamo, bapalúm bulet dáre
rascal master friendship it not inside
Rascal. Master Friendship is absent in here.

Jiwámasey nen sinaη busíkan.
waster               as      rice      mortar

Waster as a mortar of cooked rice.

No Ñankiit kukankan farímbeno nan
before Ñ          they made           rich        when

Isuf abajumi Katoηey. Kantoηey ele
   I.     he had       canton            canton        it not

ró,   Ñankiit kulalaañ wandakaw waw
within   Ñ.        they become    migrant bird    those

wow Senegal, waw ulalaañ be
wow        S.               those return       to


Before at Ñankiit, they were rich when Isuf has the canton. The canton was absent and those of Ñankiit became wandaka birds. Some went wooow to Senegal, others went to Ziguinchor.
d) Ayonini jibom   jigaba ubajut   sinah
difficult        one dance two    you have not rice

kintum      uful.
not to mention cloth.

Difficult one, dancer of two, you have no rice and certainly not any cloth.
e) Batúpa nen kuboh siñaru. Jálo
pants        as     hips        monkey good man
Pants like the hips of a monkey. Good man!
f) O nene, bu  narebo ajanooray?
he    I say how? he stops   there he known
I say of him, how is it that he is known?


a. cf. 6/d

b. He says jiwámasey - those who put too much grain in the mortar, as foo in a mortar. They say the Laobé (boat builders from Senegal) who came out into the region with wastage, because he would toss a whole bundle of millet into a mortar for pounding, all at once wámas! Each chicken pecks away till full and leaves grain behind. That is why they say that the Laobé have come and broken up the Kajamutay. Now you will hear when the when the sun goes down: “waster as rice in a mortar.”

K. Jiwámasey means therefore: one who puts a whole bundle of millet into a mortar and pound it all at once with the noice wámas. The Laobé eat a lot and consider wastage necessary as a sign of being well fed. “Wiping up the inside of the bowl is absent with them … if you clean up the inside of the bowl they will say you are still hungry.” Measure: five bundles of millet should fill up a 100 K. sack. K. goes on further: Now when women pound in the mortars made by the Laobé they waste grain for the opening at the top is wide. In contrast, old Jóola mortars were narrow and long. Pitch of the pounding was higher with the latter.

c. A. on the subject of Isuf on Ñankiit:

Isuf of Ñankiit, what I know about him during his service. A big shot, as though he was the governor who no one could force out. That is the way he held himself. You see, a woman who would leave from here, even if it was from Sindian that she came from to Ñakiit, and she came with pregnancy. When they would come to talk (the woman’s kin) he would grab and ruin (the talk and the alliance). (I.e., the woman comes to remarry at Ñankiit having become pregnant elsewhere, when the woman’s people came to talk he would say that the child belonged to Ñankiit.) He would say, “aren’t those of Ñankiit men?” If you just talk he would hit you. He would grab the children from everywhere and take them to Ñankiit. At Ñankiit they did not know non-agnatic children.

He would never stop with the truth, whatever befell the talk he would turn it to the advantage of his own people. If it concerned the grabbing of a child, he would grab it and give it to his kind. This was as the work of the old days when, as you know, there was no going about. A person knew no place save home. When you saw a soldier dressed in uniform, like him, everyone would run. A soldier here, a soldier there. In those times Isuf had the power to grab things from people. If a European said he wanted cows, bulls, he (Isuf) would tell no one. He would just go with Burama Bitiya, with his deceased brother Mani, Mámudu Kajangaten, and with Mámudu Lasana. They would go into the villages and grab the bulls belonging to people and lead them off to Bignona. It was this way that they grabbed and then they would arrive and the European said it was thus (ok). So they grabbed and sold them and then fill their pockets. That is the way he worked, what that was not good.

Until Sindian hit us during a wrestling match there at the Sindian quarter of Fusilay. He was there. Sindian people were angry and did not know what to do about it. We had the wrestling match that went wrong (not sure of this sentence) Egogule was wrestling with someone from Ñankiit whose name was Amanjoka. They wrestled and Egogule threw him down, they continued and he threw him again. Egogule grabbed the foot of Amanjoka and dragged him from in the circle to Sindian, there at Fusilay. He dragged kritititititit to Sindian.When they arrived at Sindian, Salif who was drumming took the drum and hit Amanjoka of Ñankiit, tau! When he got up and was going to go Salif took the butt of the drum and hit Amanjoka here. At this point those of Sindian all go up together. They were mixed up with the those of Jilakunda (A’s home). You heard jáj jáj jáj … the sticks all the up until we arrived at the forest. I and my red hat. It was God alone who defended my head. They threw a stick and it struck thus piercing the hat and taking if from my head. We were running from them up until we arrvied at Bulew (border between Sindian and Ñankiit). Now at that moment your people from Eramba (of Sindian), Musumpaη and others stood up and blocked the road and said “don’t you do this! When you go off and wrestle to wrestle and then do like this, it is bad, stop it!” They then separated us. But those who were strong at hitting, Jamalemo and Kuyonkol (of Sindian). They hit! Many of our people fell, but Ñankiit escaped. Several ran thus and you would say they were not running on their feet, it was by some other means that they ran.

But his doing was bad, that is why the liver ate (people were angry). If Isuf had gone and looked for a stick in order to hit someone from Sindian he would not have had the Canton any longer for they would have thrown him out. Perhaps they would have killed him, who knows? (K. who would have?) Abdulay and his friends from Buekem of Sindian who are now at Fincok. They came with anger, they looked carefully when they hit someone. But the doing of God protected people there (I.e. these guys went looking for Isuf but did not find him.)

Now going back to where the wrestling match was, but no matter what, it would not go and they quit. Those of Sindian showed off till they got tired. I said, “Fandi” (of Sindian) and he said, “yes.” “We are going home.” I said that it was finished, “you knocked down and you dragged and you will not stop, we are tired.”

His service was bad, even if you ask there all the way to Sindian to whomever you ask. Even the old man, Afúru (jds’s host), ask him and he will tell you. Those two were bad together, like a dog and a monkey. They were bad together. One time they insulted each other with an esimbiηey (a stringed instrument), there in Bignona. Isuf said “Speak and call my people ‘I am the chief of the Canton,’ the little vultures who always follow you, the little vultures.” The elephant got up, and ask him and he will tell you. He said, “what you say about me and the little vultures, I am Afúru who is talking. I am not able to talk very much. You know, I will not eat millet, kugúnkutak (a fruit) is better than millet.” You ask him and he will tell you that what Añara says is true. I go with it. “I will not eat millet, for what purpose. When you see some jerk eating and his belly expands thus, the millet. This way they eat a lot till they are full like pigs” But they knew what the insulting was about. His enemy, but he, Afúru was liked by the Europeans, that is why they never locked him up. He would screw around, never, they did not want to. They said that he was a good man. They were never able to do anything to him, till this very day.

K. comments on the above. When Isuf of Ñankiit was chef de canton the people there were rich. After he stopped everyone (the birds) went their different ways. Also, to this day, the Baji people (a family name) of Ñankiit will often not admit to being from Ñankiit. (the infamous Isuf was a Baji.)

d. (referring to the present state of Isuf after he left his post as chef de Canton. jds)

e. Hip of a monkey – it is long and thin, no wide and narrow parts. Tha pants of the European are like this.

f. cf. 1/g


BUÑ. 24— Aņara Jeme — Buņansaη - Jirem (III: 251-2)

a) Jijám,    jimáloor, injé nilaañ Jirem, bare le
noise maker, talker            I      I return     J.       but not


Noise maker, talker, I return to Jirem, but not for just anyone.

Jon     umala   be Kayel kati Rópa niwonkum
you say we continue to     K.        of     R         . I call

ña. Kajojena kulíini kuroη     di buηán.
now gatherer            sisters your always and crying

You say let’s continue to Kayel, there Rópa I call now. Gatherer, your sisters are always crying.

Ayonini  jibom jigaba. Injé ñer le wíndiken
difficult one dancer     two           I how     not women’s dance

burial drums.

Difficult, double dancer. I now, not the women’s, the burial drums.
d) Buyupa nen bándor
easy             as final
Easy as the final going.
e) Agajoora atey  bunumbun takula   kulefun …
    liar          he runs     head down to mourner baby cloth (?)


Liar runs head down to the mourner. Baby cloth …. ? answer. (grabled)
f) Injé let, jisan  kagúnaku, nuito jilaasiri
I          not you shit get well       you get up quickly.
Not I. You shit, get well and quickly get up
g) Futáso   di kone añiil
crosses her and they say child
It crosses her and they say, “a child.”

Batafaη ugáw jiito
The brave coward you get up

The brave (lets sleep) the cowards. You get up.
i) Búnta oee jiwám
   B.        noise maker
Búnta, noise maker.


a.-b. Rópa of the Kayel ward at Jirem. Did you not see his house, that goes thus when we were singing, we looked at it thus. Yes, that is where he lived. A palm wine tapper. We go to Kayel. He taps and then drinks with his people. It is those of Rópe whom I call. He too was a gatherer of people.

c. I, not a woman’s dance but burial drums. (I do not know who says thus) but I will speak it (the words) of them, “I am not (not I), you who make the gatherer: tap and drink… I am not (not I), the women’s dance becomes your funeral drums.” K. The wíndicen (a women’s funeral dance) becomes your buñansaη - would be an insult. Buñansaη is a men’s function. The wíndicen must stop at the time of burial.

VII-84 It is not I who speaks, but the wíndicen dance which is like the baraηay drums. (A. praises himself. It is not I who talks but it is the drums. (K’s guess)).

d. cf. 6/j; e. cf. 2/e

f. It is not I (injé let injé). Shit and get well then get up. A person when he is sick and you make him drink medicine and he has diarrhea so he purges himself. Won’t he get better?

g. cf. 20/1

h. Batafaη (brave one) makes the cowards sleep. The person who is the man, he is batafaη. It is he who always makes the coward sleep. When we are chating we will say, before when there was only one man, the rest were all cowards. (one man, the rest are cowards)