History of the Fulani

The Fulani are an ethic group of people who were once nomadic cattle-herders from all over West Africa. Current estimates reveal that of the 20-25 million Fulani peoples 7-8 million remain nomadic, while around 16-17 million are settled or semi-settled(farmers)

There are mixed narratives about where they originated, some historians they are of Judaeo-Syrian origin or  sub-Sahara Africa, while others point to middle of the Senegal River Valley. The true origin of the Fulani have become somewhat of a legendary tale of migration from the East. “The countries in Africa where they are present include Mauritania, Senegal, Guinea, The Gambia, Mali, Nigeria, Sierra Leone, Benin, Burkina Faso, Guinea Bissau, Cameroon, Côte d’Ivoire (Ivory Coast), Niger, Togo, the Central African Republic, Ghana, Liberia, and as far as Sudan in the East”

“Town Fulani” or settled Fulani live much like the rest of the urbanized people of the community in which they inhibit, if they are not nomadic.

The Fulani are primarily Muslim and have a caste system that serves as a social hierarchy. They use religion as a distinguishing factor that separates them from others in a sense. It is a part of what is unique about them.

They speak Fulfulde which is categorized as a Hamito-Semitic language with influences of Arabic, Hebrew, and West African language. Most Fulani are multilingual as they most likely speak the language that is spoken where they live, and on top of they they will most likely understand the many different regional dialects of Fulfulde.

 

Fulani Oral Literature

There are two broad categories of the oral literature of the Fulani, the first of which is narrated by storytelling or short jokes, and the second group which is sung.

The first category of narrated literature includes:

• myths
• epics (daari)
• stories (tinndi)
• riddles (cifti)
• jests (malli)
• proverbs (teskuyaaji)
• oral jousts/word games (payka) 

The second category of sung literature includes:

• fisherman’s songs (Pekaan)
• weaver’s songs (Dillere)
• warrior’s songs (Gumbala)
• hunter’s songs (Keroone)
• cattle driver’s songs (Fantan)
• songs of rejoice (Leele)
• songs of women griots (Yela)
• merchant’s songs (Booyngal)
• songs of entertainment among Fulani nomads (Raas)
• shepherd’s songs (Bojal)
• lullabies
• special occasion songs by women (Fuutankoobe)
• mocking taunts (mallol)
• eulogies (Jettugal)

Concept of Pulaaku

The word “Pulaaku” serves as a unwritten code of conduct for the Fulani people. It is a word that cannot be translated into English simplistically and hold a deep value in the hearts of all traditional Fulani people. It represents the key principles of how they act and treat others. Pulaaku is an abstract noun that comes from a combination of the words Pullo (another term for Fulani) , Fulfulde ( the language), and pulaade (which means to act like a Fulani). In its entirety there are up to 15 different components of the word Pulaaku that each show a different aspect or interpretation of being a true Fulani.

a quote that describes the essence of pulaaku:

“It portrays the ideal Fulani as one who has stoic sobriety, reserve, and strong emotional ties to cattle. At the same time, the model Fulani is gentle in demeanor. His carriage conveys a proud reserve, almost a disdain toward non-Fulani. It is said that no one knows what a Fulani is thinking. The true Fulani is physically as well as psychologically distant from other people, especially non-Fulani. Moreover, he is enjoined from displays of strong emotions. His demeanor is taciturn, loathing the boisterousness of others. Wealth is not to be vulgarly displayed but carefully and quietly tended.”

one proverb that is used to show this would be:

“neaaaaku aum nebbam to rufi coftataako”                                                                       

“dignity is like oil, once split it cannot be redeemed”

Of the many components that make up Pulaaku the five main ones include:

1. Shamefulness (Semteende)
2. Patience/Tolerance/Perseverance (Munyal)
3. Kindness and Affection (Enaam)
4. Manliness and Bravery (Ngorgu)
5. Dignity and Self Respect (Neaaaaku)

Importance of Cattle

 

Semteende

Semteende define as the quality of being “shy and timid” or showing “shamefulness”  the Fulani do not wish to ask or beg for anything as they are very self-reliant. Asking for anything is seen with a great deal of disgrace. You could say that begging for a favor or asking to share food would be a big no-no for a Fulani that uphold Pulaaku. the way I interpret it “semteende” is simply being humble, modest, and unselfish. When you suppress the urge to rely on others for help it is seen as honorable and it teaches the practice of humility and self-denial.

 

“to honnduko nyaamii gite boo septa”                                                                                                 “if the mouth has eaten, then the mouth must feel ashamed”

though it does not explicitly say, this proverb is advising those who are granted favors or treated kindly by others to show an immense amount of gratitude. Besides the common fact that it is polite to thank others for favors, taking someones offer on a favor is a bashful thing in itself.

 

Munyal

Munyal is another concept of Pulaaku that means being tolerant and patient, or in some cases showing perseverance. To have this quality one must show a great understanding of others and “put yourself in another’s shoes“

a Proverb that shows Munyal:

“Gong hiiAay hiddeko ko ja cee”

“The Truth will become old before people accept it”

This proverb tells us to be patient and considerate of others truths, they may not understand what you understand and it may even take them a lengthy about of time to comprehend but be kind.

 

Enaam

Enaam is the quality of Pulaaku that describes one who shows kindness and lovingness to everyone especially if they are of your community or family. I believe it is showing your humanity through compassion and care for others.

A proverb that shows Ennam:

 

“Ko meemi kine fuu meemii gite”

“Whatever affects the nose, affects the eyes also”

This proverb explains how the things that negatively/positively affect those around us will also affect us in the same way. In part its asking you to be compassionate of your peers, family, and community when things go badly, yet it also implies that you too will have days when you’ll need a helping hand or support. In essence it is similar to “what goes around comes around”

 

Ngorgu

Ngorgu a word that can be interpreted as manliness or bravery and represents how a Fulani must stand tall and show fearlessness in the many challenging aspects in life.

The following proverb is a great example of ngorgu:

         “Giano cokkon colli dooie aya ca give”                                                                                               

“He who goes after the bird’s nest must be prepared to tread on thorns”

The proverbs explains to listeners that they have to overcome many instances of failure before they can be rewarded with success  and can be similarly be interpreted as if you aren’t willing to work for something don’t complain about not having it.

 

NeAAaaku

 

NeAAaaku is the quality of having dignity and self-respect. To have NeAAaaku one must uphold community and cultural standards and to beg nor steal. It is to be a upstanding citizen, as to speak, and act morally so that one can hold their head up high in society.

NeAAaaku is shown through this proverb:

“to honnduko nyaamii gite boo semta”

“if after eating, one is not full, will licking the bowl make one full?”

 

 

Again the  neAAaaku component of pulaaku is similar to that of the first component semteende because it is better to in collectivist societies(such as those of African and Asian cultures) to be seen as humble and dignified then wealthy and pretentious.

 

To further breakdown this concept a second proverb is used:

“Ndikka toraaki e wujjuki“

“It is better to beg than to steal”

This shows that while doing something that lowers ones sense of dignity, such as begging, is seen as unbecoming and disgraceful; it is comparatively far worse to harm others or do something illegal.