Serer maternal clans

Serer maternal clansorSerer matriclans(Serer:TimorTiim;Ndut:Ciiɗim) are thematernalclansof theSerer peopleofSenegal,theGambiaandMauritania.The Serer are bothpatrilineal(simanGolorSimangol) and matrilineal.Inheritance depends on the nature of the asset being inherited – i.e. whether it is a maternalassetwhich requires maternal inheritance (ƭeen yaayorden yaay) or paternal asset requiring paternal inheritance (kucarla).The Serer woman play a vital role inroyalandreligious affairs.In pre-colonial times until the abolition of their monarchies, aSerer king would be required to crown his mother, maternal aunt or sisterasLingeer(queen) after his owncoronation.This re-affirms the maternal lineage to which they both belong (Tim). The Lingeer was very powerful and had her own army and palace. She was the queen of all women and presided over femalecases.From a religious perspective, the Serer woman plays a vital role inSerer religion.As members of the Serer priestly class (theSaltigues), they are among the guardians of Serer religion, sciences, ethics andculture.There are several Serer matriclans; not all of them are listed here. Alliance between matriclans in order to achieve a common goal was, and still is very common. The same clan can be called a different name depending on which part ofSerer countryone finds oneself in. Some of these matriclans form part ofSerer mythologyand dynastic history. The mythology afforded to some of these clans draws parallels with the Serer creation narrative, which posits that:the first human to be created was a female.Many Serers who adhere to the tenets of Serer religion believe these narratives to contain profound truths which are historic or pre-historic in nature.

Terminology

• In Serer,Tim(proper:o tim) meansmatriclanor the maternal origins of an individual.The termo tim ole(var:tim ola) meansthe matriclanor the name of the family by the mother's line.The name of the family by the father's line (i.e.surname) is calledSimangol.This is the name that the Serer carry for example: Sain, Joof, Faye, Sarr, Ngom, Njie, Ndour, Senghor, etc., (seeSerer patronymsandSerer surnamesfor variations in spelling inthe GambiaandSenegal). The Serers are bilineal, that is,patrilinealandmatrilineal.For more on this, see those articles as well asfamily name.
• The head of a matriclan is calledTokoor(orTokor). The Tokoor is usually a very old man (the eldest male of the clan) and a rather important figure in the maternal family.
• ƭeen yaayorden yaay(var:den yay) — meansmaternal inheritanceor matrilineagedepending on context.
• A ndok ya— literally means amother’s house(orcabin).In a historical sense, it can also means all those who trace descent from a direct maternal ancestor.The paternal alternative ismbin(as inMbin Semou Njekeh- seethe Royal House of Semou Njekeh Joof). All the members of this mother's house partains to the same matriclan.
• Maasir(Serer proper) also calledKalir(var:Kal) is ajoking relationshipbetween variouspatronymsof the same ethnic group (for example between theFayeandJoof family- who are both ethnically Serers) or between paternal and maternal first cousins (i.e. between someone and the offspring of his/her maternal uncle or paternal aunt).The termGamo(from the Serer wordGamahouorGamohou,which has Serer religious connotations) is used for the same purpose but between differentethnic groups(for example between theSerer,JolaandToucouleurs,along with the Fula). Gamo is the proper term to describe these inter-ethnic joking relations, although it is common to hear it substituted with the termsmaasir,kalirorkal.In thetraditionsof these groups, they are historicalalliancesbetween theirancestors,which were sometimes sealed with blood. These historical pacts dictates that these groups are required to assist one another in times of need; estopped from spilling the blood of another; give advice or even insult one another in a joking manner without the recipient taking offensive. In most cases, their descendants honour this ancient protocol to the present, especially between the Jola and Serer peoplewho have an ancient relationship.This tradition which is present betweenSerer patriclansand inSenegambian culture,is also present among the Serer matriclans. They are historical alliances to which their descendants still adhere to.For more on this, seeSerer - Maasir.

Types

Serer matriclans can be divided into two types:

1. Those clans who are Serers by origin — through the bloodline. They are usually revered inSerer religionand/orlegend or mythology,and form part ofSerer ancientanddynastichistory (only if they have established a maternal dynasty). They tend to be rather old clans and many of their historical narratives are lost to history.

2.Those who are assimilated toSerer culturethrough marriage (as stated were appropriated) — usually part of Serer dynastic history, especiallySerer medieval history,but have no relevance in Serer religion, legend, mythology or ancient history. In certain cases, some of these clans attempt to advance their mythological legitimacy by affiliating themselves to the proto-Serer matriclans or adopting as totems — objects which are enshrined in Serer mythology.

Serer matriclans can be further categorized by splitting them into groups. For example,:

1. TheCoofaangroup (var:TiofaneorTiofan) —: i.e. theCoofaan(itself a matriclan),Siañ,Pedior,Taa'boor(orTabor) andJolax(var:Diolah) matriclans.

History

Further information:Serer creation myth,Serer religion,andSerer ancient history

See also:Saltigue

Serer matriclans and the role of Serer women are intricately linked to theSerer cosmogonyandreligion.In theircosmogony,the supreme transedental deityRoog(orKooxamong theCangin) created a woman first before man was ever created from the same divine placenta. InSerer religious symbolismand numbers, women share the same number with Roog (thenumber 3). Thenumber 3represents the celetral world in Serer symbolims and "numbers". Their creation narrative posits that:there were three worlds, three parts of thecosmosand threeessential elements.Women are also linked to the Divine, who created theUniversevia its divine female principles.

The ritual control of themarine lifesuch as sea salt and fish, and that ofrainandriversincludingfire(for the purposes offarmland) are attributed to the first Serer matriclans.Many of the proto-Serer matriclans are found within the old villages of thePetite CôteinSerer country.TheFaoye(var:Fa-oy,a locality ofSine-Saloumsituated around 25 km south ofFatick) is also steep rich intraditionas it is inÑakhar(or Niakhar). Like Ñakhar, Faoye account for many Serer matriclans including: Feejoor, Joofaan, Kare-Kare, Mengeeñ, Raaboor, Rik, Simala, Waale, Wagadu, Yiil, etc.These matriclans were integrated into the Kingdoms ofSineandSaloum.It is suggested that their initial role was religious in nature.Like the Serer patriclans (seeJoof family), each Serer matriclan has its associatedtotemwhich are rooted in nature or the environment. TheSerer Ndutcall the ancestors the elements of the environment with which their matriclans are associated, and they differ from thepatronymictotems which are related to prohibitions and taboos imposed on an individual by theSerer healers and priestly class.These beliefs are still prevalent, especially in funerals, which are expected to manifest these "ancestors", as well as when the totemic species (animal) needs protection.

ManySerer familiescan recite their maternalgenealogyat least as far back to ten generations from the eldest living member of the clan.

The Serer group and matrilineality

Main article:Serer people

The Serer ethnic group are very diverse and include: theSeex(pronouncedSeeh,i.e. the Seereer Siin, the most numerous among the Serer group), theNdut,theSaafi,theLaalaa,thePalor,theNoon,theNiominka,etc. All these people are ethnically Serers though some may speak theCangin languagerather thanSerer or Seereer Siin.The Cangin is not adialectof Serer. For more on this, seeSerer peopleand the other relevant articles. Each of these groups have a way of stratifying their matrilineal system. The geographical spread of the Serer group also account for the different names used by these groups to refer to the Serer matriclans along with variations in language. However, the matriclans just like the ethnic group, are all interconnected and in many cases, the variances are minute. The Ndut matriclans have also settled in Palor country (also calledSili,which meansSererintheir language) for a long time and their matrilineages still haveland rightsand distant relatives among the Palor as well as ancestral graveyards in Palor country. The same is true across the Serer group.TheLebou peoplealso have Serer ancestry, and it common for them to have both Serer surnames as well as belonging to one of the Serer matriclans. Many of the Lebou ancestral spirits are actually the SererPangool(seeSaltigue). The Palors and Ndut are found inCayor;the Saafi, Noon and Laalaa inBaol;the Seex inSine,Saloum(which includes Lower Saloum - modern dayGambiaas well as the Gambian interior) andMauritania,the Niominka around the Gambia and Senegal border.

The following table gives some of the variations in the matriclans among the Palor, Ndut, Saafi, Lebou and Seex:

Palor clans	Ndut clans	Saafi clans	Lebou clans	Seex clans
Ƴuuɗ	Ƴuuɗ	Ƴuuɗ	Yuur	-
Lemu	Lemu	Lemu	-	-
Joofa	-	Joofa	-	Cofa (var: Coofaan)
Caagis	-	Caages	-	Cegandum
Yookam	Yookam	Yokam	Yokam (Dumbuur)	Bagadou or Bagadu (more commonly known as Wagadou)

Role of the Tokoor

TheTokoor(orTokor) is the head of the maternal clan usually an elderly man. He accumulates and safeguards the asset of the maternal lineage for the benefit of the whole matriclan and plays a major role in marrying off his maternalnephews and nieces.The wordtokoorcomes from the Serer wordtokoor fee,which means maternal uncle.Another derivative oftokoor feeis"Takor",which is also aSerer first nameas well as the name for a maternal uncle.Most Serer homes have an ancient artefact, beit a maternal or paternal asset.Some of these are religious in nature, others are of thematerial world.It is the responsibility of every family member to acquiretreasure(halalinSerer) in order to increase the clan's wealth.Some of these treasures or assets may bejewellery,livestock,mechanical equipment,land,furniture, etc.Like paternal assets, the maternal asset of a particular matriclan determines their "collective power" and wealth, which may be drawn upon on certain occasions such as marriages, naming ceremonies or in times of need. Not everything is drawn upon. Some of these assets or treasures are far too precious to the matriclan and form part of theirfamily historyi.e. jewellery and land (seeLamaneandLamane Jegan Joof).The responsibility of the Tokoor is to ensure these assets are used wisely and appropriately. The assets which have been accumulated are rarely, if at all "used to reproduce the means of production". Instead, they form part of the total assets for the purposes of maternal inheritance (ƭeen yaay). The heir is only an administrator or custodian of these assets for the benefit of the co-heirs. He is estopped from diverting the maternal wealth from those activities which may benefit the co-heirs.In the old Serer tradition, even today,cattlemake up a significant portion of thebride price.As a result, many Serer matriclans have increased their wealth and power through cattle.

[...] wealth, whether achieved initially through individual accumulation as in theAgnicase, or through pooling, as in theSerercase, ultimately results in collective accumulation which preserves the ‘power’ of the community of Co-heirs. In the long run, competition and differentiation take place between matrilineages rather than individuals, and can be better represented in terms of ‘power’ - including demographic strength and symbolic power - than in terms of ‘wealth’.

— Jean-Marc Gastellu

Matriclans

There are several Serer maternal clans. The list of clans given below is not exhausive. Many of these went on to establish royal dynasties inSenegambiaor provided some of the kings of the Senegambia Region. Not all Serer matriclans went on to establish royal dynasties. Others are more mythological in nature.

Gareh Kareh, Rik & Gogol

The matriclans Gareh Kareh (variations:Garé Karé,singular:Kareh KarehorKaré Karé) and Rik (singular:Tik) are two of the old Serer matriclans enshrined in Serer legend, especially the Gareh Kareh, more commonly referred to in academic papers as:Karé Karé(following its French spelling in Senegal). The Gareh Kareh matriclan is one of the better known Serer matriclans. According to the legend of these two clans, they both came from the same mother but diverged following a calamity. Their divergence is elucidated by the proverb: "what goes around comes around".As of 1983, the total Gareh Kareh clan in Ñakhar Arrondissement is estimated to be 1127, and 1336 for Rik. In Baol, the Gareh Kareh are called Gogol.

The legend of Gareh Kareh & Rik

Thetotemof this matriclanis thesavannah monitor,a species ofmonitor lizard.

Further information:Serer creation myth § Crisis and reorganization of the Universe,Kopé Tiatie Cac § Ndut Cosmogony,andNdut initiation rite

These twoTimcame from the same mother.Their animaltotemis thesavannah monitor—fasaax(and/origuana). The Rik are also prohibited from touching theguiera senegalensistree — (thesacred NGuƭ tree).

When their ancestors were about to die in the bush from thirst, they were guided by an iguana who climbed abaobab treeand quenched its thirst from the rainwater that had gathered in the hollow chamber of a baobab tree (mbudaay-baakorƥaak). It was this animal that led them to a source of water in order to quench their thirst and from then on became the totem of this family. The legend went on to say that the ancestors of this family from then on had an extraordinary power resistdeath.

Following afamineand disease that had ravaged their community, the ancestors of the Gareh Kareh matriclan stood away from the mortal remains in order to prevent the members of their matriclan suffering the same fate. Parents belonging to the other matriclans (tim) went to pay their last respects to the dead. The Gareh Kareh matriclan who had a technique for resisting death applied their powers in order to prevent the deaths of other families. All of the eldest sons of the Gareh Kareh family organized a procession from the entrance of the family home to the burial chambers in order to bar death's entry. Four times (thenumber 4— symbol of the masculine world inSerer—numbers and symbolism) for a man and three times for a woman (thenumber 3— symbol of the feminine world in Serer—numbers and symbolism), they performed this displacement carrying in their hands the stick of theNduytree (proper:Ndo'oy,variant:Ndooy—detarium senegalense) which they began hitting together insyncopation.On the last lap, they hit the roof of a burial chamber with the stick to prevent the disease that had killed their father from another matriclan from committing further havoc in the family. The split of the two matriclans occurred after the famine. During the famine, a Kareh Kareh woman asked for help, which was granted but with contempt and humiliation.One day, a donor Kareh Kareh sent a little girl carrying acalabash,and said:

InSerer:"Reti bis a saxal alé [aleh] o rik olehneh".

Translation: "Will carry the calabash little thing."

Having been called a "little thing", the group seceded and declared that their matriclan would henceforth be known asRik.The termRikmeans"the little thing".This remark is a derogatory remark, made in reference to the other family members but not necessarily directed at the little girl who was of the other matriclan (what became theRik). InNdut classical teachings,both matriclans are criticized. There is a specialcircumcisionsong whichstigmatizesthe poverty of the Rik and theavariceof the Gareh Kareh "in onequatrainwithout concession ":

In serer:

"Rik a paanga naak

baa mbar o mbambe

Gare Kare [Gareh Kareh] mbaaxeer,

a mbar o mbusu! "

Translation:

The Rik finished their cows,

And kill a kid!

The Gareh Kareh are worthless!

They kill anox!

Jolax

MaleCape sparrows.

Like the Gareh Kareh, the Jolax (var:Diolah,singular:Colax) is one of the old Serer matriclans. Unlike the Gareh Kareh though, this matriclan is one of the most feared according to Serer legend because of their long involvement in the occult and thesupernatural powersto useundesirable magicif they find the need to do so.

Their totem is theAfrican sparrow.It is from this animal that they take their name from —Jolax(sparrow).It is reported that this matriclan does not appear to have many members. As of 1983, only 375 people are reported to be members of this matriclan, mostly concentrated in thearrondissementofÑakhar(inSenegal).The Jolax along with the Siañ', Pedior and Taa'boor clans are classified as part of the Coofaan group (var:TiofaneorTiofan).

Simala

The Simala are one of the three main Serer matriclans, the other two beingFatikandKoyeh(var:Koyé). The Simala are also usually referred to as the"men of thesea".What is known about this matriclan comes from the Serer oral tradition. According to the tradition, the ancestors of this clan were the Serers of Kaabu. Their ancestors came from Kaabu by sea. Having negotiated the rivers of Kaabu to the sea, they skirted theAtlantic coastaround the north, just to theSaloum Delta.From there, they headed to themarigotof Simal — theupstreamofN'Dangane.It is there they decided to settle and founded the village of Simal in theriasbend.Their earliest descendants later spread to the pre-colonialKingdom of Sine,living around theFatik,just to the north of the city ofFatick.The Simala and their allies (maasir) collectively make up the densest of all thetimin terms of population spread. Around Sagne in Senegal, they collectively represent 43.29% of the total population, and inÑakhar Arrondissement,about 20.81% (1983 estimates). However, the Simala are not well represented in the north of Sine. In theKingdom of Baol,where they are also present, their clan is calledRada Rada.The totem of this family is the black snake (Saamaand).This matrilineal family who live by fishing, have an old tie to thesea.Their ancestors used toworship the sea,which many of them they still do.Tradition dictates that, the death of a Simala bringscommon cold.

Fatik

There are various branches of the Fatik (orFatick) matriclan which spread from theKingdom of SinetoSaloumand beyond (see below —: Siañ, Xuter, Siwaña & Fata Fata). Like the Simala, it is one of the principal Serer matriclans.The city ofFatickin Senegal, and theregion by the same namederive their names from the Serer term"Fati Ubadik"- which means"we have more to go".

Siañ, Xuter, Siwaña & Fata Fata

These four matriclans are of the same family. They are called by different names depending on which part of Serer country one finds oneself in. In the Kingdom of Sine, they are calledSiañ;in theKingdom of Baol,they are calledXuter;in thePetite Côte,they are referred to asSiwañaorFata Fata.The nameFata Fatais commonly found in scholarly works. As a group, their narrative is found within the legend of Siañ, which posits that, the animal totem of their clan is thepelican.The Siwaña and Fata Fata used to belong to the same matriclan. Division of this matriclan occurred when their ancestors started to quarrel over afish(mulletto be exact, called"a carox"in Serer). Having divided the fish among themselves, they then separated forever, hence the different names. Their custom dictates that, members of this matriclan[s] are prohibited from eating any part of theNjenjetree (erythrina senegalensis— part oferythrina), whose leaves can lead to anervous breakdownamong this clan, according to their beliefs.Collectively, their total number in Niakhar as of 1983 is reported to be 1590, making them the sixth most important Serer matriclan in terms of numerical strength.Along with their totem, the Siwaña are also prohibited from touch theNile monitor lizard(cas).

The Fata Fata are also referred to asPata Fata(var:Patafata),Pata PataorPatik.ThePatikmatriclan founded the village ofÑirohmol,now practically a deserted village ofDiokoulin the Serer pre-colonialKingdom of Saloum.As with some Serer matriclans, the Patik are referred to by different names depending on region. Among theSerer Niominka(a sub-group of the Serers) ofGandoul,this matriclan is referred to as Pata Pata. In other parts of Serer country such as Boyard, Dioffior and Fadial, the matriclan is calledFatickorFatik.The Pata Fata invokes the myth of the heroine Bandé Nambo (var: Bande Ñambo), herself affiliated to the Pata Pata or Pata Fata (i.e. Fata Fata) matriclan. These are terms used by the Serers ofSaloumto designate the Fatik matriclan (ofSine)

Bande Ñambo was a member of the Sererpatrilineage Sarrand the matrilineage Pata Fata.She was not the founder of this matriclan but one of theSerer matriarchs.She is regarded as a princess or founder ofGandun.Whilst the Simala matriclan are associated with the sea, the Pata Fata are regarded as the masters of salines (fata).

Koyeh

The Koyeh (var:KoyéorKoyer) make up the third of the main three matriclans. They are generally referred to as the"men ofrushes".As of 1983, the Koyeh, Fatik and Simila collectively make up 20.81% of the residents of Ñakhar Arrondissement.

Cegandum & Kagaw

Further information:Serer religion,Roog,Koox,andPangool

The historical narrative of theCegandum(var:Tiégandoum,plural:Jegandum) andKagaw(plural:Gagaw) is found within thehermeneuticsofSerer religionandtraditions.They are believed by many to be two of theproto-Serermatriclans.The major elements of the historical narrative of these two is summarized as follows:

1. One engages in cannibalism unknowingly,

2.Roog,the supreme transcendental principle entity (whom someCanginsbelieve to beKoox) intervenes,

3. One is afforded thehighest spiritual honour in Serer religion.

The legend of Cegandum & Kagaw

TheCegandummatriclan used to lived with theKagaw.One day afaminebroke out. Two members of these matriclans travelled a long distance (accomapanying each other) in search of food. Due to hunger and fatigueness, the Cegandum fell to the ground and was unable to move. The Kagaw clan member was powerless to help his companion because there was no food in the vicinity. He laid his companion down and begged him to wait whilst he go and look for food. Having walked some distance away from the sight of his companion, he cut a piece of his thigh muscle, made himself a fire, cooked the human flesh and took it to his companion (the Cegandum) to eat. The Cegandum ate it without knowing he was eating a human flesh. Having recovered his strength, they both carried off walking. Having walked some distance, the Kagaw began to lose blood and suddenly collapsed. The Cegandum asked him what the problem was and the Kagaw replied in the following terms:

The meat that you have eaten to save your life. It is this wound that prevents me from walking.

The Cegandum was unable to save his companion from his condition. At this moment,Roog,the supreme deity in Serer religion, intervened, and opened the heaveans. A heavyrainbefell. This holy water not only nourished them but also healed the wound of the Kagaw.From that day on, Serer oral tradition generally refer to the Gagaw matriclan asFog Roog,an endering term meaning kindred and friends of Roog. AlthoughRoog has no cousins or parents,Serer religion and oral tradition lends support to the closeness between the Gagaw clan and the Divine. They both posit that, "the Gagaw matriclan were the first worshippers of Roog and the first to possesssupernatural powersto performmiracles."They went on to say that," the day the entire Gagaw clan die, rainfall will no longer be plentiful. "The Jegandum have two totems: a type ofsnakecalledCocomin Serer, and the striped—bull(Mbac).They are also prohibited from working on Sundays but this is believed to be a recent addition.In the arrondissement of Ñakhar, at least 1744 and 2050 inhabitants are reported to members of the Jegandum and Kagaw matriclan respectively (1983 figures).

Although the Cegandum and Kagaw narrative is well enshrined in Serer religion and tradition, a different matriclan known as Bagadu or Bagadou in Serer, and more commonly referred to as Wagadou (or Wagadu) brings a different dimension to the well established narrative. According to the advocates of the Bagadou matriclan, the historical adventure following the famine was between a Kagaw and a Bagadou (and not a Cegandum). However, this is not the generally acceptedview.The Bagadou matriclan were a maternal dynasty inSererandSenegambian medieval dynastic history(seeWagadou & Jaafunbelow). They have no significance in Serer religion. By trying to associate the Bagadou with the Kagaw, it is merely regarded as attempting to bestow religious legitimacy to the Bagadous. However, it is suggested that, the three matriclans Kagaw, Cegandum and Bagadou are allies.

Joofaan

Main articles:Joof family,Pangool,Lamane Jegan Joof,andTukar

This matriclan is linked to an early ancestor from theJoof family,and at Faoye (inSenegal), it is still the members from the Joof patrilineage who are the head of this matriclan (as of 2002).Liketheir Lamanic paternal ancestorwho is associated with a Serer saint — i.e. the justicerFangool—Lunguñ Joof,this matriclan is also revered inSerer religion,in particular, through the SererPangool.Although theFangoolNgolum Joof (anotherFangoolfrom this family) is one of thoseancient Pagool requiring a blood sacrifice(i.e.cattle), the totem of this matriclan forbids a blood sacrifice.

Soos

The origin of this clan isMandé.For several centuries (i.e. from themedieval era) this matriclan formed as much alliances with many Serer matriclans as it possibly could, through marriage.

The Soos (orSos) have become so "Sererized" and assimilated that most facets of their Mandé origin has been lost. The Soos assimilation to Serer culture is regarded by some scholars as sheer evidence of strong Serer culture. However, the Soos are few of those matriclans who became Serer through marriage, yet, held in high esteem especially in the Serer oral tradition. The Soos are one of the most well known Serer matriclans. For several centuries, they have formed a permanent fixture in Serer culture and country.According to their tradition, a Soos isprohibitedfrom touching apartridge(ceбelin Serer)or the Nile monitor lizard (casin Serer).

Peƴoor

Main articles:States headed by ancient Serer Lamanes,Lamane,andSaltigue

The Peƴoor matriclan is one of the old Serer matriclans who are believed to have held sacred powers especially over the environment, in particular marine life. It is suggested that, this matriclan held great economic power right until the Guelowars' arrival inSine(in 1335).The Peƴoor matriclan acquired substantial estate in Serer country especially in Sine.Forest burning in order to acquire estates (dayorlamanat) was very common among this family. According to Serer tradition, this matriclan are believed to bemasters of fire and rain,roles primarily reserved for theancient LamanesorLamanic classand theSaltiguesrespectively.This makes them one of few if not the only matriclan who are associated with "mastery of fire and land" which are usually associated with the Lamanes, themselves considered the masters of theEarth,inherited through the patrilineal line. The tradition went on to say that, the presence of a clan member would activate a fire and the rain would accompany his death, which only their priests (yaal pangol) can stop.

Caxanora

Somewhat linked to the Peƴoor matriclan, the proto-Caxanora matriclan (variations:Caxanooraoro Tahanora) are afforded supernatural powers in Serer mythology and legend. According to their myth, they were once believed to possess the power to command the sea and fish atFadiouthand south of thePalmarin,where they are still present. Their priests were required to take a plunge to the river in order to make offerings to the FangoolMama Ngecwho resides in thearms of the seaofJoal and Fadiouth.This custom is still practice by the high priests of this clan. Mama Ngec, the supernatural entity, is ritually venerated in order to increasefishingor in times ofdrought.Like the Gareh Kareh and Rik (see above), a Caxanora is forbidden from touching asavannah monitor(it is totemic).

The Caxanoras are related to thePufunmatriclan as well as the Coofaan clan of Saloum. They are regarded as the same clan. They merely branched out and adopted different names.Whilst the death of a Simala brings common cold according to the Serer myth, the death of a Caxanora leads to dying fish spread along theshorelines.

Wagadou & Jaafun

Main articles:Timeline of Serer history § 8th century,Serer history (medieval era to present),andJoof family

The Wagadous (Serer:Bagadou,other variationsWagaduorOugadou) originally came from the Kingdom of Wagadou in the earlymedieval era,affiliated to KingKaya Magan Cisséwhose descendants went on to establish theGhana Empire(seeSoninke people).The Wagadou princesses were married off to the Serer nobility such as theJoof familyetc., and they jointly ruled theKingdom of Baolalong with otherSenegambian pre-colonial states.By 1350, theWagadou Maternal Dynasty collapsed in many Serer countriesespecially in Sine. However, they continued to rule in many parts ofSenegambiaincluding Baol andCayor.The mother of the first "true"Damelof Cayor — Amari Ngoneh Sobell Faal (or Amari Ngoné Sobel Fall) was a Wagadou. Her name wasLingeerNgoneh Sobell Njie(from theNjie family).Like the Guelowars (see below), this matriclan was assimilated to Serer culture through marriage.

The Wagadous of Sine are related to theLokammatriclan ofJoaland theWagan(Serer proper:Waagaan) clan of Saloum. Though the Lokam and Wagan clan take their names from the Serer language, they are usually regarded as the same clan or extended relatives of the Wagadous.The Wagadous hold no importance inSerer ancient history,mythologyorreligion(seethe legend of Cegandum & Kagaw"above),however, they form a major part ofSerer medievalanddynastichistory. Boulègue postulates that, the Jaafuns (Serer proper:Jaafuñ,other variation:Diafoune) are Soninkes and thus linked to the Wagadous.He went on to speculate that they (the Jaafuns) may have taken their name from the Soninke state of Jaafunu, located in the south-west of Wagadu, founded by a son of the founder of Wagadou in the medieval era.

Although both have no significance in term of Serer religion or mythology,in Serer country, they have adopted as their family totem theMbos or Mboosé tree, one of the sacred trees enshrined in Serer cosmogonyandNdut classical teachings.The Jaafuns, like their Wagadou relatives are one of the medieval Serer matriclans with strong royal ties especially to theKingdom of Baolwhere they married the Serer patrilineages who ruled by the Serer titleTeigne.

Joos

Main article:Joos Maternal Dynasty

TheJoos Maternal Dynastyoriginated from the Serer pre-colonialKingdom of Sine.The earliest recorded ancestor of the Joos clan isLingeer Fatim Beye(c. 1335). Her grand daughter —Lingeer Ndoye Dembaestablished this dynasty inWaaloin the 14th century (c. 1367) after she was married off to the king of Waalo —BrakCaaka Mbaar. The Joos Dynasty of Waalo lasted for nearly 600 years, and collapsed in 1855, the year Waalo fell to the French. The Joos as a matriclan goes back toLamanictimes.

Guelowar

Main article:Guelowar

TheGuelowarswere originally from the Kingdom ofKaabu.They were allegedly defeated by the powerfulÑaancoMaternal Dynasty at the so-called Battle of eignebang in 1335,an alleged dynastic war between theroyal housesof Guelowar and Ñaanco. In reporting this tradition,Henry Gravranddid not notice that this is actually a description of the 1867 (or 1865)Battle of Kansalaalthough the departure of the Guelowar can probably be explained by a war or a conflict of succession.After their defeat tradition says that they escaped from Kaabu, the country of their birth, and went to Sine where they were granted asylum by theSerer council of Lamanes.The Guelowar women were married off to the Serer nobility and they assimilated to Serer culture and traditions. These royal marriages created the Guelowar Maternal Dynasty of Sine and Saloum which lasted for 600 years (1350— 1969 inSine,and 1493— 1969 inSaloum). Some sources suggests that, Yembe Kame Guélaware is the matriarch or earliest known maternal ancestor of this matriclan.Yembe Kame Guélaware was aQueen Consort(Maisata) of Bala Diakha - a medieval king (Mansa) of one of the provinces of Kaabu. The year of reign for Bala Diakha and Yembe Kame Guélaware is uncertain, but they are believed to have precededMansa Tiramakan Traore(one ofSundiata Keita's generals in the 13th century, c. 1235) who later conquered Kaabu.Other sources suggests they were the maternal descendants of princess Tenemba.InSerer medieval history to the present,the Guelowars are regarded as the last of the Serer matriclans. Unlike the proto-Serer matriclans who hold religious significance and enshrined in Serer legend, the Guelowars are merely viewed as the last maternal dynasty inSerer kingdomsbut hold no religious significance in Serer religion or legend.Any link between the Serers and Guelowars prior to the Battle of Troubang is suggested to have taken place in Kaabu between theancestors of the Serers of Kaabuand ancestors of the Guelowars.

Mouïoy

The Mouïoy(many variations:MooyoyorMoyoy) are one of the oldest Serer matriclans.In the Middle Ages, they were one of the rivals of the Wagadous. The Mouïoy prominence came later especially in Cayor and Baol. Some of the earliest Damels of Cayor were Mouïoys (16th century). Deche Fou Njoogu (father of Amari Ngoneh Sobell) is credited as the firstDamel,albeit his short reigne (1549, died the same year) was a Mouïoyand so was Biram Yassin Boubou (var: Biram Yacine Boubou, reigned:c.1664 - 1681)and Ma Fali Gaye (reigned: c. 1683*- 1684) who was assassinated in 1884.From 1549 following the Battle of Danki to 1697 following the rise of the Geej Maternal Dynasty of Cayor and Baol, the Mouïoys were one of the dominant maternal dynasties of these two countries at least during this period.

The legend of the Mouïoy brothers

Main article:Serer religion § Murder

According to Serer oral tradition, the first Mouïoys were two brothers ofnoble birth,the eldest of which was destined to become a king. However, in his youth, he (the eldest) killed a man from a foreign family. In that distance past,Serer religious law dictates that a murderer must pay with bloodfor his action or in certain cases, deliver himself or a family member to the victims family to work in servitude if that is the will of the victim's family in amurder hearingfor the purposes oftort.The killer failed to deliver himself to the grieving family. As he had no one to deliver other than his younger brother, the young man was delivered to the victim's family. Instead of the victim's family killing the young man, he was held in servitude for his older brother's deed. Without rest, the young man was required to work all day, and at night, he was chained in the most inhabitable hut. He spent most of his youth in servitude.

The Serer tradition is silent on whether this foreign family were royals from a foreign land or not. However, it did went on to say that when the older brother took power in the country and became the king, he thought about liberating his younger brother, and accordingly, organized a great army to liberate him from servitude. The younger brother was successfully liberated and brought back to the palace. However, the stigma of servitude especially for a royal prince was unpalatable for the Serer community of that era, and he was regarded as nothing more than a liberated serf in spite of his royal blood. Therefore, the ambition of becoming a king one day was unlikely. As such, the younger brother's altered his royal ambitions from kingship to becoming a member of local government or even a military commander. He settled near the palace in order to part take in constitutional affairs as much as he was possibly allowed. A man who was gifted with wisdom and supernatural powers became the father of two Mouïoys. This man, regarded as theTokoorof the clan, had before his death hidden a secrettalismanin a special place within the palace so no one can gain access to it and reveal the powers contained therein. Due to an influx of visitors to the palace, the older brother took the charms to his younger brother for safe keeping. As such, the younger brother became the guardian of the family's secrets. Before going to a military campaign, the king (the elder brother) would slip the secret charms (rooster) in his younger brother's case for sacred washing anddivinationconsultations. The younger brother who had gradually become a competentsoothsayerwas able to interpret the divination material. He used apestlethat he would place in equilibrium near thesacred places.If it remains standing, that signifies that the omens were favorable. If on the hand it drops, that signifies bad omen as it means that the king would not only suffer a severe defeat in war, but would also be killed in battle. The young brother's newly acquired powers earned him great respect and favour at least in his older brother's eyes. However, the esteem and respect afforded to him by his older brother was not matched by the Serer community of that era, who still regarded him as a liberated serf. When his elder brother died, not only was he barred from succeeding his late brother, but his entire descendants were barred from ascending to the throne. He "languished in grief" and later died. The Mouïoys that later ruled parts of theSenegambia Regionwere not from hisdirect line.

Beye

Beye(alsoBeyorBèyefollowing its French spelling inSenegal) is both aSerer surnameas well as a Serer matriclan. This matriclan gained particular prominence in Cayor and Baol (who ruled by the titlesDamelandTeignerespectively) especially in the later part of the 17th century. They were more successful in Baol than in Cayor where they provided one Damel by the name of Dé Tialao - theblindking who tried to conceal hisphysical disabilitybut was later found out and deposed (reigned: 1693 — 1697).The demise of this maternal dynasty was not merely due to thediscriminationof Dé Tialao, but also coincided with the introduction of a new maternal dynasty of Cayor and Baol (the establishment of the Geej Maternal Dynasty).

Geej

The Geej (many variations:GuedjorGedj) matriclan gained prominence in the late 17th century. The Serer princess —LingeerNgoneh Jaye (var: Ngoné Dièye) of theJaye familyof Saloum was the mother ofDamel–TeigneLatsoukabe Ngoneh Faal (the king of Cayor and Baol).Having battled against his paternal half brothers and cousins, this king (Latsoukabe) introduced the Geej clan (his own matriclan) to his realm, thus making it the reigning maternal dynasty of bothCayorandBaol.From 1697 to the late 19th century (the period both countries fell to the French), the Geej was the main reigning maternal dynasty of these countries. This matriclan has provided several Senegambian kings includingLat Jorr Ngoneh Latir Jobe,one of the better known kings of 19th centurySenegambian royalty.

The Geej family of Cayor and Baol are related to the Soos family of Sine and Saloum, the country of their birth. They are usually regarded as extended relatives.

Gaanguuna

See also:Diakhao

The Gaanguuna (sing:O Kaanguuna) are most numerous inSineand make up the fifth largest matriclan inNiakhar Arrondissement.According to theirfamily legend and history,they claim descent from an ancient and invisible power —Kangeer,one of thePangoolinSerer religion.The Gaanguuna clan are responsible for the Kangeer sacrifices to the ancient royalLingeer(queen) who is reported to have bursted at the time of her death without pouring blood. Kangeer, who was an ancient queen and canonized as Pangool, is one of the most respected and venerated Pangool inDiakhaoin Sine as well as the more ancient localities such as Fa Yil (also in the Sine), where this clan are also present. This matriclan precides over the religious affairs and sacrifices to the cult of Kangeer.

Other matriclans

The following are some of the other major matriclans:

• Taa'boor matriclan (var: Tabor) — their clan islinked to the PangoolLaga Ndong,whose libation is headed by thismaternal family.
• Sassor Saas — the name for their clan is linked to theSaas tree which is enshrined in Serer cosmogony.
• Didink
• Bangai
• Siagne
• Biban
• Tied
• Tioka
• Baling

Alliances (Maasir)

Alliances (maasir) between matriclans which arehistoricalin nature was, and still is prevalent. Some of the most well known matrilineal alliances are given below.:

1. The Coofaan group which includes: the Coofaan, Siañ, Pedior (also:FeejoororPeeĵoor), Taa'boor and Jolax (orDiolah) are allies of the Gareh Kareh, Kogol, Haleh (orHalé), Rik, Lumel, Saas (orSass), Tioka and Sasan.

2. The Kagaw are allies of the Cegandum and Wagadou (or Bagadou).

3. The Joofaan are allies with the Feejoor (PeeĵoororPedior); the Waale have a bond of cousinage with the Rik and the Simala are allies with the Wagadou

4. The Gaanguuna are a major allies of the Simala.

5. The Soos are allies of the Jegandum, Kagaw, Coofaan, Taa'boor, Jaxanora, Siañ and Wagadou.

Surnames of matriclans

TheSerer peopledo not carry the surnames of their matriclans but they know them.The following table gives some of thematriclans,theirtotemicobservances /mythsandsurnames:

Matriclan	Totemic observance / myth	Surname of the clan
Peeĵoor(var:Pedor,singular:Feeĵoor)	The death of a Pedor will bringrain	Mbasor
Leket	Forbidden from touchingturtle doves	Sukan
Siwaña (orSivana)	Forbidden from touching the Nilemonitor lizard(see above)	Mbangu
Simala	The death of a Simala bringscommon cold	Das
Caxanora	Forbidden from touchingsavannah monitors(cas) (see above)	Puham
Pata Fata	—	Bam
Waagaan	One of their observances dictates that they should do nothing on Sundays, but this is believed to be a new addition.	Dab
Soos(orSos)	Forbidden from touching apartridge(ceбel) — (see above)	Banda

List of matriarchs

Serer royalandreligioustitles

Royal titles

Lamane(alsoreligious)

Maad

Maad a Sinig

Maad Saloum

Teigne

Lingeer

Line of succession

Buumi

Thilas

Loul Religious titles

Saltigue

Main page:Category:Serer matriarchs

The following is a list of known Serermatriarchsor dynasty founders. Those who are known to be queens, queen mothers or royal princess areprefixedwith the royal titleLingeer:

• Lingeer Fatim Beye,Queen ofSinec1335, matriarch of theJoos Maternal Dynasty
• Lingeer Bande Ñambo Sarr, a matriarch of the Pata Fata clan.
• Lingeer Ndoye Demba,Queen and Queen Mother ofWaalo,c. 1367, grand daughter of Lingeer Fatim Beye. Lingeer Ndoye Demba established the Joos Maternal Dynasty in Waalo.
• Lingeer Ngoneh Jaye (var: Ngoneh Jaaye / Jaay or Ngoné Dièye) ofSaloum,founder of the Guedj Maternal Dynasty (var:GeejorGedj) ofCayorandBaol.Mother of Latsoukabe Fall (Damelof Cayor andTeigneof Baol, respective titles for the king of Cayor and Baol, reigned: 1697-1719). She was given in marriage to the Teinge of Baol — Che Yassin Demba Noudj.It is from that marriage that Lat Soukabe came from.
• Lingeer Bassine Soureh (var: Bassine Souré), matriarch of the Beye Maternal Dynasty of Cayor and Baol and mother of Dé Tialao (reigned: 1693).
• Lingeer Ngoné Dièye,17th century Queen and Queen Mother of Cayor and Baol, and mother of Damel Lat Sukabe Fall

Saying

Like the reverence held for themost ancient—Serer patriarchs(Mam o Kor),the reverence for Serer matriclans is also preserved in the following popularsayingin pre-colonialSine:

O lok yaa, ten fisu a Sinig.

[It is the maternal stick which traces the Sine].

The 1983 Ñakhar project

Main pages:Category:Serer holy placesandFatick Region

The 1983 Ñakhar project was a collaborative effort byvarious scholarsand institutions such as Charles Becker, Léonce Crétois,Henry Gravrand,Victor Martin, Centre National de la Recherche Scientifique, etc., to research and document the Serer matriclans ofNiakhar or Ñakhar arrondissementinSenegal.Ñakhar was chosen particularly because it is one of those Serer countries where theSerer religionis dominant, unpenetrated by Islam or Christianity.It is also a place rich inSerer traditions,itself located in theFatick Regionwhich houses many of theSerer holy sites.The scope of the project included the documentation of theTimin thisSenegalese arrondissement,population and demographic spread, and the mythology associated with the clans, etc. The research was a long process but it was actually documented in 1983.A similar project had been undertaken previously by Gravrand, Martin and Crétois,and even before them by Lamoise in 1873 with his work on Serer grammar ("Grammaire de la langue Serer") which lists some of the Serer patriclans and matriclans and the myths associated with them.

Filmography

• Boumi et l'oiseau pélican(1990) by Phillipe Cassard, Paris.

See also

• The Royal House of Boureh Gnilane Joof
• The Royal House of Jogo Siga Joof
• The Royal House of Semou Njekeh Joof
• States headed by ancient Serer Lamanes
• Yaboyabo
• Serer creation myth
• Index of Serer matriarchs
• Index of Serer patriarchs
• Index of Serer surnames

Bibliography

• Dupire, Marguerite,"Sagesse sereer: Essais sur la penséesereer ndut",KARTHALA Editions (1994),ISBN2865374874(in French)[10](Retrieved: 31 July 2012)
• Dupire, Marguerite, "Totems sereer et contrôle rituel de l'environnement", [in] Persee(in French)[11](Retrieved: 9 August 2012)
• Kalis, Simone,"Médecine traditionnelle religion et divination chez les Seereer Sine du Senegal", La connaissance de la nuit, L'Harmattan (1997),ISBN2-7384-5196-9
• Becker, Charles: "Vestiges historiques, trémoins matériels du passé clans les pays sereer", Dakar (1993), CNRS - ORS TO M.(in French)Excerpt(Retrieved: 31 July 2012)
• Faye, Louis Diène."Mort et Naissance le monde Sereer",Les Nouvelles Editions Africaines (1983), p 59,ISBN2-7236-0868-9
• Faye, Amade., & Agence de coopération culturelle et technique, "Le thème de la mort dans la littérature Seereer: Essai", Nouvelles éditions africaines du Sénégal (1997),ISBN2723611078
• Faye, Ousmane, Diop, Adama, "Contribution a l'étude de l'histoire de Fa-oy des origines aux grandes migrations (XIII^e- XX^esiècle): approche historique et ethnographique ",Université Cheikh Anta DiopdeDakar(2002)
• Crétois, Léonce, Becker, Charles "Le vocabulaire sereer de la faune", (Editor: Charles Becker), Centre de linguistique appliquée de Dakar (1983)
• Sarr, Alioune,"Histoire du Sine-Saloum (Sénégal), Introduction, bibliographie et notes par Charles Becker. Version légèrement remaniée par rapport à celle qui est parue en 1986-87
• Lericollais, André, « La gestion du paysage? Sahélisation, surexploitation et délaissement des terroirs sereer au Sénégal », Afrique de l'ouest,Dakar(21–26 November 1988), ORSTOM,[12].(in French)[13](Retrieved 3 August 2012)
• Gravrand, Henry,"La Civilisation Sereer -Pangool",vol. 2, Les Nouvelles Editions Africaines du Sénégal (1990),ISBN2-7236-1055-1
• Gravrand, Henry, "La Civilisation Sereer -Cosaan",Nouvelles Editions africaines (1983),ISBN2723608778
• Universität Frankfurt am Main,Frobenius-Institut, Deutsche Gesellschaft für Kulturmorphologie, Frobenius Gesellschaft, "Paideuma: Mitteilungen zur Kulturkunde, Volumes 43-44", F. Steiner (1997), pp 144–5,ISBN3515028420
• Centre I.F.A.N.(Sénégal). Ministère de l'éducation nationale, C.R.D.S. (Sénégal), "Connaissance du Sénégal",Part 1,Centre I.F.A.N. (Sénégal) (1962), p 268
• Girard,Jean, "L'or du Bambouk: une dynamique de civilisation ouest-africaine", Georg (1992), pp 206–8,ISBN2825704512
• Ngom, Biram: "La question Gelwaar et l’histoire du Siin",Dakar,Université de Dakar,(1987)(in French)[14](Retrieved 1 August 2012)
• Gastellu, Jean-Marc, "Petit traité de matrilinarité. L'accumulation dans deux sociétés rurales d'Afrique de l'Ouest", Cahiers ORSTOM, série Sciences Humaines 4 (1985)
• Gastellu, Jean-Marc, "Matrilineages, Economic Groups and Differentiation in West Africa: A Note", O.R.S.T.O.M. Fonds Documentaire (1988), pp 1, 2-4 (pp 272–4), 7 (p 277)(in English)[15](original publication in French: "Petit traité de matrilinarité" ) — (Retrieved: 31 July 2012)
• Gastellu, Jean-Marc, "L'Egalitarisme économique des Serer du Sénégal", IRD Editions (1981),ISBN2709905914(in French)[16](Retrieved: 31 July 2012)
• Université Cheikh Anta Diop,Faculté des Lettres et Sciences Humaines, Département d'Histoire, "Ñirohmol, un village déserté du Diokoul (Saloum) (XIV^e-XX^esiècle): histoire et archéologie ", (présenté par Mamadou Lamine Camara), (2001)
• BIFAN, "Bulletin. serie B: Sciences humaines, Volume 41" (1979)
• Institut fondamental d'Afrique noire,"Bulletin: Sciences humaines, Volume 28", (1966), pp 610, 602 (BIFAN 1966)
• Thiaw, Issa laye,"Mythe de la création du monde selon les sages sereer", pp 45–50, 59-61 [in] "Enracinement et Ouverture" – "Plaidoyer pour le dialogue interreligieux",Konrad Adenauer Stiftung(23 and 24 June 2009), Dakar(in French)[17](Retrieved: 3 August 2012)
• "Bulletin de l'Institut fondamental d'Afrique noire: Sciences humaines, Volume 45",Institut fondamental d'Afrique noire,IFAN (1983), pp 387–401
• Diouf, Léon, "Eglise locale et crise africaine: le diocèse de Dakar", KARTHALA Editions (2001), p 147,ISBN2845861710(in French)[18](Henry Gravrand, "Cosaan" [in] Diouf) — (Retrieved: 3 August 2012)
• Ba, 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. pp 10–27
• Klein, Martin A, "Islam and Imperialism in SenegalSine-Saloum,1847-1914. "Edinburgh University Press(1968), p XV
• Monteil, Vincent, "Le Dyolof et Al-Bouri Ndiaye," in Esquisses senegalaises (Dakar, 1966)
• Lamoise, LE P., "Grammaire de la langue sérère avec des exemples et des exercises renfermant des documents très utiles", Imprimerie de la Mission (1873)
• Kesteloot, Lilyan, Veirman, Anja, "Lemboosé:mythe de fondation et génie protecteur deKaolack",IFAN (2006)
• Boulègue, Jean, "Le Grand Jolof, (XVIII^e- XVI^eSiècle) ", (Paris, Edition Façades), Karthala (1987)
• Phillips, Lucie Colvin, "Historical dictionary of Senegal",Scarecrow Press(1981)ISBN0-8108-1369-6
• Institut fondamental d'Afrique noire, Bulletin de l'Institut fondamental d'Afrique noire, Volume 38, IFAN (1976)
• Brigaud, Félix, "Histoire du Sénégal: Des origines aux traités de protectorat", Clair-afrique (1964)
• Glinga, Werner, "Literatur in Senegal: Geschichte, Mythos und gesellschaftliches Ideal in der oralen und schriftlichen Literatur", D. Reimer (1990),ISBN3496004606

Further reading

• Dupire, Marguerite,"Totems sereer et contrôle rituel de l'environnement", [in] Persee(in French)[19]
• Thiaw, Issa Laye,La femme Seereer(Sénégal), L'Harmattan, Paris, septembre 2005,ISBN2-7475-8907-2
• Camara, Fatou Kiné (PhD) & Seck, Abdourahmane (PhD), "Secularity and Freedom of Religion in Senegal: Between a Constitutional Rock and a Hard Reality", (11/26/2010)[20](Retrieved: 9 August 2012)
• Zewde, Bahru, "Society, State, and Identity in African History", African Books Collective (2008),ISBN9994450255(in French)[21]« Traite négrière et repli identitaire dans l'espace sénégambien: L'exemple des Sereer du nord-ouest (Sénégal) by Ismaila Ciss, from page 23 »(Retrieved: 10 August 2012)
• Niang, Mor Sadio, "CEREMONIES ET FÊTES TRADITIONNELLES", [in] Ethiopiques n^o31 révue socialiste de culture négro-africaine 3^etrimestre (1982)(in French)[22](Retrieved: 10 August 2012)
• Martin, Victor & Becker, Charles, "Lieux de culte et emplacements célèbres dans les pays sereer" (Sénégal), Publié dans le Bulletin de l’Institut Fondamental d'Afrique Noire,Tome 41, Série B, n° 1, janvier 1979,(in French)[23](Retrieved: 10 August 2012)