1547:
1215:
1285:(nest). It is a temporary hut far away from the town or village. It is temporary because the hut must be set on fire just after the initiation. The burning of the ndut is symbolic. It represents that the sanctuary the initiates have been living in for the past three months, shut off from the outside world was only a dream, an artificial place that does not exist in real life. However, they can refer back to the dream and use what they have learned from the dream when faced with the dangers of real life. It is also taboo for a child to attend the same ndut where his father has received his circumcision. Upon arrival in this sacred place, the boys chant the names of the
756:
250:) to the child to be worn on his left arm as a sign of good luck. In most cases, it is the father who give the child this bracelet as protection. Just after the circumcision, the boy's mother would sometimes even breast feed the child for the last time. This breast feeding act is symbolic of rebirth after death, and requires "the ingestion of lifegiving nourishment from the mother". Thus the woman is seen as a giver of life and the protection of life. The importance of women is best preserved in the Serer mythology of
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child's family have not prepared the child sufficiently for this operation. The parents are judged according to the child's behaviour. In these circumstances, the kumax or njamkat will ask the family to take the child and reassure him or her then bring them back later. If the child has been reassured by the family then brought back later for the operation but they are still anxious, then the operation is cancelled.
269:"Mama swallows those who have undergone initiation and then spits them out again. She is an invisible spirit for the initiates (in her presence, the initiates must lower their heads and close their eyes). Mama appears as soon as the circumcised men have begun to chant, with all their strength, the songs which are dedicated to her."
1375:, especially among the older members of the initiates. These young men are told not to engage in sexual activities with women until their operation has healed. The ceremony of washing is also emphasised. This helps in the healing process. The first ceremony of washing takes place near the ndut. Washing symbolizes purification.
26:
1432:
with his legs opened. He must muster the courage to do this on his own and should not be forced. The mortar symbolises the feminine world, and after the boy has been circumcised, he must never sit on a mortar again. Before the circumciser starts the operation, he ask the boy for forgiveness. He would
1268:
in Serer). He is the eldest male in the community and must possess all the qualities of a good kumax, which include: generosity, supportive and patience. All the men involved in the rite of passage must have undergone the operation themselves. A boy and his age group are usually circumcised together,
198:
The preparation for the Ndut takes several years, and involves the participation of the whole family and lineages (both maternal and paternal) as well as the community. It is a long process where physical, psychological, spiritual and economic factors all come into play, in preparation for the child
1403:
in Serer means honour. The child must show no signs of anxiousness or fright. They must show bravery from start to finish, and must not twitch or cry during the operation. If the child shows signs of nervousness or fright just before the operation, the operation will not go ahead. It means that the
241:
In the initiation of both Serer boys and girls, Serer women play an important role. Although women are forbidden to participate in the actual act of circumcision or to enter the Ndut (the nest sanctuary), the boy's female family play an important role before and after the act of circumcision. They
1464:
After several weeks, usually three months, the initiates finish their rite of passage and go home. The ndut is set a blaze. Children receive presents from family members. In pre-colonial times, the boys would perform a dance in front of the Serer kings and the rest of the royal family who would in
1259:
The structure of a Serer girl's initiation is somewhat similar to the structure of a Serer boy's initiation. For a Serer girl, the njam surgery is performed by an elderly woman with her helpers. These elderly women have undergone the surgery themselves. One of the head of these women is called the
1378:
Children compose songs, sing and dance together. This exercise helps them to forget the actual circumcision pending. It also develops their artistic and team working skills. Friendships and brotherhood are formed which last a lifetime. Most of these songs are religious in nature. It is from these
153:). Preparation for the initiation starts early in childhood. In many cases, boys are circumcised when they reach 13 years old. However it is not uncommon for some to be circumcised when they are 19 to 26 years old. Likewise, Serer girls receive their initiation when they are 11 to 18 years.
1264:. She is the one who will perform the operation (tattoo of the gums). The circumcision of Serer boys is also performed in a structured situation. It involves the circumciser and his helpers as well as a person who supervises the operation. This supervisor is the master of the circumcision (
1441:(I forgive you). This is a symbolic gesture of respect, communion and spirituality. It shows that the circumciser is well aware of the pain he is about to inflict, as he has undergone the operation himself and any mistake may result in death and tars his professional reputation forever.
1408:
dictates that, in circumstances like these, the child should not be humiliated. Instead, they should be encouraged and supported with words of praise and better prepared for the operation next time. In spite of these religious commandments, the Serer people being governed by the code of
189:
was not deemed to be a real woman. Though prejudice against Serer women who have not undergone the njam is less prevalent nowadays due to modernity, prejudice against Serer men who have not undergone circumcision still prevails in Serer culture.
1413:, it was not uncommon for some Serer parents and family members to commit suicide because of what they viewed as humiliation or dishonour of the family name. Suicide is only permitted if it satisfies the Jom principle (see
242:
are part of the family unit that helps the child to prepare for the circumcision. It is not only the male relatives who helps the child, but the whole family. The child's paternal aunt (his father's sister) would give a
1997:
Madiya, Clémentine Faïk-Nzuji, "Canadian Museum of
Civilization", Canadian Centre for Folk Culture Studies, "International Centre for African Languages, Literature and Tradition", (Louvain, Belgium), pp 27, 155,
1813:
Madiya, Clémentine Faïk-Nzuji, "Canadian Museum of
Civilization", Canadian Centre for Folk Culture Studies, "International Centre for African Language, Literature and Tradition", (Louvain, Belgium), pp 27, 155,
1953:"Diktioneer Seereer-Angeleey, Serere-English Dictionary", First Edition, (May 2010), Compiled by PCVs Bethany Arnold, Chris Carpenter, Guy Pledger, and Jack Brown. Created and printed by Peace Corps Senegal.
1756:"Diktioneer Seereer-Angeleey, Serere-English Dictionary", First Edition, (May 2010), Compiled by PCVs Bethany Arnold, Chris Carpenter, Guy Pledger, and Jack Brown. Created and printed by Peace Corps Senegal.
1305:
Reciting this verse acknowledges the ancestors who have long departed, and are called upon to come near and protect the children from any bad spirit or evil that may befall the ndut especially at night.
169:. It is also to teach young Serers how to be good, brave and honourable citizens. In Serer society, a Serer man who has not undergone the Ndut initiation rite is not deemed to be man. It is also
1973:(2004) Niang, Cheikh Ibrahima, Boiro, Hamadou, "Social Construction of Male Circumcision in West Africa, A Case Study of Senegal and Guinea-Bissau", Reproductive Health Matters (2007)
1791:(2004) Niang, Cheikh Ibrahima, Boiro, Hamadou, "Social Construction of Male Circumcision in West Africa, A Case Study of Senegal and Guinea-Bissau", Reproductive Health Matters (2007)
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There are two main types of Ndut initiation rites. The first concerns the circumcision for Serer boys whilst the second concerns the initiation of Serer girls.
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exercise takes place. These exercise guide the children as to how to analysis each other's dreams as well as their own, and helps them develop their skills of
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The ndut is also a place for education. In classical ndut teachings, initiates get to learn about themselves, teamwork, how to be upstanding citizens,
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After years of preparation, comes the actual act of circumcision for boys or njam for girls. This is where they test their honour according to the
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before the actual act of circumcision (for boys) or njam (for girls). The entire family play a vital role in preparing the child for this journey.
73:, the Ndut initiation rite is also linked to Serer culture. From the moment a Serer child is born, education plays a pivotal role throughout their
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If the boy shows no sign of anxiety, he is encouraged to open the tissue covering the head of the penis. In Serer, this is called
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77:. The ndut is one of these phases of their life cycle. In Serer society, education lasts a lifetime, from infancy to old age.
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1911:
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Dion, Salif, "Le Ndut ou l’Education initiatique en pays sereer : étude thématique de chants et de symboles, Dakar,
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has been removed, a special kind of powder is applied on the penis to avoid infection and help in the healing process.
383:
1734:
Le Ndut dans « L'héritage spirituel sereer : valuer traditionnelle d'hier, d'aujourd'hui et de demain »
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2003:
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1299:"Fadid, Fango, Invey ngara, Fadid, Fangol Invey ngara" (come here, Fangol we arrived. Come here, Fangol).
613:
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is deemed uncleanly and impure. Likewise, in old Serer culture, a Serer woman who has not undergone the
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Le Ndut ou l’Education initiatique en pays sereer : étude thématique de chants et de symboles
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1273:(the person who accompanies the children to be circumcised). They form a pact of brotherhood.
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1852:"RĂ©mi Jegaan Dioh : Sur un air culturel et cultuel - Ferloo.com | l'autre journal"
101:. It is a place of sanctuary, and the place where Serer boys lodge in preparation for their
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1618:, pp 86-96, 270-1, Edinburgh University Press for the International African Institute, 1993
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1768:, "Mort et Naissance Le Monde Sereer", Les Nouvelles Edition Africaines (1983), p 34,
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Niang, Cheikh
Ibrahima, Boiro, Hamadou, "Social Construction of Male Circumcision in
1999:
1988:
1960:
1946:(Organization), "Africa: journal of the International African Institute, Volume 63",
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Niang, Cheikh
Ibrahima, Boiro, Hamadou, "Social Construction of Male Circumcision in
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141:). Only Serer boys are circumcised. Serer girls receive their initiation through
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1959:, "Mort et Naissance Le Monde Sereer", Les Nouvelles Edition Africaines (1983),
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Before a Serer boy is circumcised, he must make a public pronouncements called
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Rite of passage as well as a religious education commanded by Serer religion
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tradition derives from (a conservative Serer music, and the progenitor of
1328:
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for a Serer woman to marry a Serer man who has not been circumcised. In a
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1969:
Dione, Salif, "L’appel du Ndut ou l’initiation des garçons seereer",
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1787:
Dione, Salif, "L’appel du Ndut ou l’initiation des garc¸ons seereer
1428:) means to kill in Serer. The boy to be circumcised would seat on a
69:) must go through once in their lifetime. The Serer people being an
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2217:
1616:"Africa: journal of the International African Institute, Volume 63"
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1902:, "L’appel du Ndut ou l’initiation des garçons seereer", Dakar,
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1984:
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150:
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The building where the circumcision takes place is called the
218:
in Serer language) or song. One of these chants is given below
161:
The purpose of this initiation is to mark the transition from
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98:
1936:
International
Institute of African Languages and Cultures
1604:
International
Institute of African Languages and Cultures
2019:"Le Ndut" dans « L'héritage spirituel sereer »
1399:- a code of beliefs and values that govern Serer lives.
1807:
1437:(please forgive me), and the boy would usually answer
210:. This public pronouncements is made in the form of a
137:
and culture forbids the circumcision of Serer girls (
1500:
230:(I will not avoid the knife because I requested it).
1586:Dione, Salif, "L'appel du Ndut", pp 46-7, 148, 159
935:Index of African mythology and creation narratives
1448:before the actual circumcision in order to avoid
2919:
1187:Traditional African religion and other religions
1465:turn give them presents for their courage (see
1883: : singer-statesman", Prospect Magazine
1424:(to kill the foreskin). The word "war" (as in
1371:. It is also a place where they receive their
665:Index of all articles relating to Serer people
2071:
1950:for the International African Institute, 1993
1293:, Serer saints and ancestral spirits) :
1240:
716:
968:List of African deities and mythical figures
660:Index of articles relating to Serer religion
1930:; SmithEdwin William; Forde, Cyril Daryll;
1723:
1721:
1598:, Edwin William Smith, Cyril Daryll Forde,
655:Index of articles relating to Serer history
193:
2078:
2064:
1719:
1717:
1715:
1713:
1711:
1709:
1707:
1705:
1703:
1701:
1247:
1233:
723:
709:
33:masque. Symbol of the Ndut initiation rite
1783:
1781:
2654:Maad a Sinig Kumba Ndoffene Fa Ndeb Joof
1846: : Sur un air culturel et cultuel
1327:
24:
2669:Maad a Sinig Ama Joof Gnilane Faye Joof
1802:"La civilisation sereer : Pangool"
1698:
2920:
2759:The Royal House of Boureh Gnilane Joof
2664:Maad a Sinig Maysa Wali Jaxateh Manneh
2649:Maad a Sinig Kumba Ndoffene Famak Joof
2644:Maad a Sinig Kumba Ndoffene Famak Joof
1778:
1654:
1652:
1650:
1648:
1646:
1644:
1467:Maad a Sinig Kumba Ndoffene Famak Joof
2059:
1642:
1640:
1638:
1636:
1634:
1632:
1630:
1628:
1626:
1624:
2769:The Royal House of Semou Njekeh Joof
1971:Institut Fondamental d'Afrique Noire
1924:, 1979, 124 p. (Mémoire de Maîtrise)
1904:Institut Fondamental d'Afrique Noire
1695:(1979), p 124, (Mémoire de Maîtrise)
1459:
1553:Traditional African religion portal
13:
2009:
1621:
614:Serer views on interfaith marriage
228:"Duma daw Saala Saala maa ko dige"
14:
2959:
2764:The Royal House of Jogo Siga Joof
1983:", vol.2, Les Nouvelles Editions
1979:, "La civilisation sereer :
945:Serer astronomy (the star Sirius)
925:Dogon astronomy (the star Sirius)
97:. In a religious sense, it means
2085:
1559:
1545:
1531:
1517:
1503:
1213:
1201:
1200:
754:
690:
689:
678:
677:
309:
304:
236:
181:point of view, an uncircumcised
1932:International African Institute
1893:
1870:
1833:
1824:
1600:International African Institute
2423:Battle of Fandane-Thiouthioune
2418:States headed by Serer Lamanes
1987:du Sénégal, (1990), pp 125–6,
1886:(Retrieved : 15 May 2012)
1867:(Retrieved : 15 May 2012)
1794:
1759:
1750:
1682:
1589:
1580:
619:Serer views on heaven and hell
580:Relations with other religions
515:States headed by Serer Lamanes
1:
1830:Gravrand, "Pangool", p98-100
1573:
1159:Relation with other religions
748:Traditional African religions
121:) which means a little boy's
85:The name Ndut comes from the
2714:Lingeer Selbeh Ndoffene Joof
2631:(ancient kings / landowners)
1390:
1309:
276:
80:
7:
2048:Reproductive Health Matters
1675:Reproductive Health Matters
1472:
1341:history of the Serer people
1276:
10:
2964:
2690:Queens & Queen Mothers
1948:Edinburgh University Press
1313:
1269:under the guidance of the
1165:African diaspora religions
586:Serer views on incarnation
156:
57:(an ethnic group found in
18:
2881:
2874:
2777:
2727:
2687:
2659:Maad a Sinig Mahecor Joof
2617:
2608:
2542:
2488:
2455:
2446:
2433:Timeline of Serer history
2363:
2304:
2276:
2241:
2153:
2144:
2094:
1479:Timeline of Serer history
1379:religious songs that the
1359:and the formation of the
1335:, symbol of the Universe.
1316:Timeline of Serer history
568:Index of Serer matriarchs
563:Index of Serer patriarchs
520:Timeline of Serer history
432:Senegambian stone circles
139:female genital mutilation
2168:Classical Ndut teachings
963:Index of African deities
194:Preparation for the Ndut
128:
105:. These boys are called
930:Dogon astronomy (Nommo)
696:Serer religion category
117:word juul (variations:
2679:Maad Semou Njekeh Joof
2674:Maad Ndaah Njemeh Joof
1906:/ Enda-Editions(2004)
1397:Serer principle of Jom
1363:etc. Every morning, a
1336:
558:Maad Semou Njekeh Joof
379:Intercession of saints
109:(initiates). The word
34:
2943:Culture of the Gambia
2754:Joos Maternal Dynasty
1331:
1324:Serer ancient history
1180:Persecution of Serers
1175:Persecution of Dogons
986:Bandiagara Escarpment
684:Serer people category
151:tattooing of the gums
93:, a sub-group of the
28:
2719:Serer maternal clans
1928:Westermann, Diedrich
1365:dream interpretation
637:Ndut initiation rite
71:ethnoreligious group
2709:Lingeer Ngoné Dièye
2704:Lingeer Ndoye Demba
2428:Battle of Logandème
2393:Kingdom of Biffeche
1922:Université de Dakar
1731:R.P. Henri Gravrand
1693:Université de Dakar
1596:Diedrich Westermann
1355:, mysteries of the
1349:Serer creation myth
505:Serer creation myth
422:Index of holy sites
47:religious education
2938:Culture of Senegal
2699:Lingeer Fatim Beye
2038:, A Case Study of
1739:2008-04-06 at the
1665:, A Case Study of
1345:supernatural world
1337:
918:African divination
35:
2948:Religious rituals
2915:
2914:
2911:
2910:
2898:Toucouleur people
2870:
2869:
2639:Lamane Jegan Joof
2538:
2537:
2398:kingdom of Saloum
2359:
2358:
2336:Point of Sangomar
1957:Faye, Louis Diène
1766:Faye, Louis Diène
1539:Mauritania portal
1460:End of initiation
1257:
1256:
1046:Point of Sangomar
733:
732:
548:Lamane Jegan Joof
452:Point of Sangomar
256:"the grandmother"
2955:
2879:
2878:
2615:
2614:
2453:
2452:
2408:Serer prehistory
2151:
2150:
2080:
2073:
2066:
2057:
2056:
2033:
2017:
1887:
1878:
1874:
1868:
1866:
1864:
1863:
1854:. Archived from
1844:RĂ©mi Jegaan Dioh
1841:
1837:
1831:
1828:
1822:
1811:
1805:
1798:
1792:
1785:
1776:
1763:
1757:
1754:
1748:
1729:
1725:
1696:
1690:
1686:
1680:
1660:
1656:
1619:
1614:(Organization),
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1584:
1569:
1564:
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1555:
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1235:
1218:
1217:
1204:
1203:
1056:Sangha Ogol Leye
758:
735:
734:
725:
718:
711:
693:
692:
681:
680:
500:Serer prehistory
479:Related articles
313:
308:
281:
280:
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2918:
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2783:
2773:
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2723:
2692:
2683:
2632:
2627:
2604:
2555:Chere (or saay)
2534:
2484:
2442:
2403:Kingdom of Sine
2388:Kingdom of Baol
2355:
2300:
2272:
2263:Kopé Tiatie Cac
2243:Supreme deities
2237:
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2023:Henry Gravrand
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2277:Other deities
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2173:Creation myth
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2045:
2044:Guinea-Bissau
2041:
2037:
2030:
2027:
2024:
2020:
2014:
2013:
2005:
2004:0-660-15965-1
2001:
1996:
1994:
1993:2-7236-1055-1
1990:
1986:
1982:
1978:
1975:
1972:
1968:
1966:
1965:2-7236-0868-9
1962:
1958:
1955:
1952:
1949:
1945:
1941:
1937:
1933:
1929:
1926:
1923:
1919:
1916:Salif Dione,
1915:
1913:
1912:92 9130 047 0
1909:
1905:
1901:
1898:
1897:
1885:
1882:
1873:
1858:on 2012-05-13
1857:
1853:
1849:
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1827:
1821:
1820:0-660-15965-1
1817:
1810:
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1790:
1784:
1782:
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1774:2-7236-0868-9
1771:
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1762:
1753:
1746:
1743:(article du
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1672:
1671:Guinea-Bissau
1668:
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1526:
1525:Gambia portal
1515:
1512:
1501:
1497:(Serer deity)
1496:
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1491:(Serer deity)
1490:
1487:
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1470:
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1444:The blade is
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1373:sex education
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1091:Youga Dogorou
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1021:Mount Hombori
1019:
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1012:
1009:
1007:
1004:
1002:
999:
997:
994:
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989:
987:
984:
983:
980:Sacred places
977:
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953:
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638:
635:
634:
628:
627:
620:
617:
615:
612:
607:
606:By Christians
604:
602:
599:
598:
597:
594:
592:
591:Serer history
589:
587:
584:
583:
577:
576:
569:
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396:Sacred places
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237:Role of women
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60:
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52:
49:commanded by
48:
45:as well as a
44:
40:
32:
27:
22:
2903:Wolof people
2832:Maad a Sinig
2784:royal titles
2731:royal houses
2623:
2505:Lehar/Laalaa
2448:Demographics
2373:Amar Godomat
2306:Sacred sites
2167:
2032:(in English)
2025:
2021:(article du
1980:
1940:Project MUSE
1917:
1900:Dione, Salif
1894:Bibliography
1877:(in English)
1872:
1860:. Retrieved
1856:the original
1847:
1835:
1826:
1809:
1801:
1796:
1761:
1752:
1744:
1684:
1659:(in English)
1615:
1608:Project MUSE
1591:
1582:
1463:
1452:. After the
1443:
1438:
1434:
1421:
1419:
1410:
1400:
1394:
1377:
1369:clairvoyancy
1338:
1332:
1304:
1290:
1282:
1280:
1270:
1265:
1261:
1258:
1206:
1108:
694:
682:
636:
543:Amar Godomat
510:Serer people
457:Thiouthioune
268:
255:
251:
240:
227:
219:
215:
204:"Kan boppam"
203:
201:
197:
186:
160:
146:
142:
132:
118:
110:
106:
103:circumcision
95:Serer people
84:
38:
36:
30:
2893:Lebu people
2888:Jola people
2852:Sene family
2847:Sarr family
2842:Njie family
2837:Ngum family
2827:Maad Saloum
2802:Joof family
2797:Faye family
2749:Joof family
2739:Faye family
2565:Inheritance
2326:Sine-Saloum
2286:Kumba Njaay
2268:Roog (main)
2036:West Africa
2026:Éthiopiques
2016:(in French)
1840:(in French)
1745:Éthiopiques
1728:(in French)
1689:(in French)
1663:West Africa
1439:waasanaaong
1289:(singular:
1170:Persecution
1016:Kanem–Bornu
889:Waaqeffanna
596:Persecution
91:Ndut people
53:that every
2922:Categories
2470:Mauritania
2341:Tattaguine
2321:Sine River
2154:Key topics
1985:Africaines
1862:2012-05-15
1800:Gravrand,
1574:References
1446:sterilized
1314:See also:
1126:Priesthood
1076:Tattaguine
1066:Sine River
991:Benin City
940:Philosophy
913:Divination
601:By Muslims
374:Divination
75:life cycle
67:Mauritania
63:the Gambia
19:See also:
2490:Languages
2456:By region
2223:Symbolism
2183:Festivals
2178:Criticism
1920:, Dakar,
1450:infection
1435:waasanaam
1391:Operation
1310:Education
1103:Education
1011:Igbo-Ukwu
907:Doctrines
765:Religions
631:Education
384:Rainmaker
369:Astronomy
277:Structure
262:) :
246:(usually
175:religious
167:adulthood
163:childhood
81:Etymology
2780:Families
2744:Guelowar
2570:Marriage
2351:Yaboyabo
2253:Kokh Kox
2218:Saltigue
2208:Religion
2146:Religion
2116:Niominka
1737:Archived
1473:See also
1454:foreskin
1426:War Jabi
1357:universe
1320:Saltigue
1277:Location
1207:Category
1147:Saltigue
1086:Yaboyabo
1026:Nri-Igbo
798:Bushongo
740:a series
738:Part of
649:See also
495:Saltigue
467:Yaboyabo
336:Kokh Kox
286:a series
284:Part of
244:bracelet
179:hygienic
87:language
2812:Lingeer
2629:Lamanes
2610:Royalty
2543:Culture
2475:Senegal
2365:History
2296:Tiurakh
2203:Pangool
2193:Junjung
2188:Jaaniiw
2096:Peoples
2050:(2007)
2040:Senegal
1981:Pangool
1677:(2007)
1667:Senegal
1287:Pangool
1266:"kumax"
1262:njamkat
1137:Houngan
996:Dahomey
957:Deities
891:(Oromo)
879:Tumbuka
863:Odinala
843:Lugbara
490:Pangool
412:Fandène
364:Animism
346:Tiurakh
320:Deities
157:Purpose
89:of the
59:Senegal
2862:Thilas
2857:Teigne
2807:Lamane
2575:Mbalax
2500:Cangin
2465:Gambia
2383:Khasso
2316:Fatick
2291:Takhar
2198:Lamane
2106:Laalaa
2089:topics
2028:n° 31)
2002:
1991:
1963:
1910:
1848:Ferloo
1818:
1772:
1747:n° 31)
1484:Lamane
1430:mortar
1385:mbalax
1353:cosmos
1351:, the
1343:, the
1333:Yoonir
1322:, and
1291:Fangol
1220:Portal
1051:Sangha
1036:Ouidah
1031:Nsukka
1001:Fatick
895:Yoruba
865:(Igbo)
853:Maasai
833:Lotuko
776:Baluba
485:Lamane
427:Saloum
417:Fatick
341:Takhar
294:Serers
248:silver
216:"ciid"
2792:Buumi
2626:) and
2620:Kings
2595:Tassu
2585:Sabar
2580:Njuup
2560:Death
2550:Birth
2530:Serer
2525:Safen
2520:Palor
2346:Tukar
2228:Women
2213:Sadax
2131:Saafi
2126:Palor
2087:Serer
1944:JSTOR
1612:JSTOR
1381:njuup
1361:stars
1271:selbe
1142:Mambo
1132:Hogon
1114:Okuyi
1081:Tukar
884:Vodun
874:Serer
858:Mbuti
848:Luhya
828:Nubia
823:Hausa
808:Dogon
803:Dinka
786:Kongo
781:Bantu
462:Tukar
208:Serer
183:penis
171:taboo
149:(the
129:Types
123:penis
115:Serer
111:njuli
107:njuli
55:Serer
41:is a
2822:Maad
2817:Loul
2624:Maad
2600:Njom
2590:Tama
2515:Noon
2510:Ndut
2331:Somb
2258:Koox
2233:Xooy
2163:CiiÉ—
2136:Seex
2121:Noon
2111:Ndut
2046:",
2042:and
2000:ISBN
1989:ISBN
1961:ISBN
1908:ISBN
1816:ISBN
1804:p 20
1789:IFAN
1770:ISBN
1673:",
1669:and
1495:Koox
1489:Roog
1283:ndut
1109:Ndut
1071:Somb
1061:Sine
838:Lozi
813:Efik
791:Zulu
771:Akan
525:Xooy
442:Somb
437:Sine
402:Baol
326:Roog
296:and
252:Mama
212:poem
187:njam
177:and
147:ndom
143:njam
99:nest
65:and
39:Ndut
37:The
31:Mbot
29:The
2782:and
1469:).
1417:).
1411:Jom
1401:Jom
1387:).
1041:Oyo
1006:Ifáşą
869:San
818:Gbe
258:in
206:in
165:to
145:or
119:juu
2924::
1942:,
1938:,
1934:,
1780:^
1700:^
1623:^
1610:,
1606:,
1602:,
1347:,
1318:,
742:on
288:on
125:.
61:,
2622:(
2079:e
2072:t
2065:v
1879:"
1865:.
1842:"
1248:e
1241:t
1234:v
724:e
717:t
710:v
608:)
254:(
220::
214:(
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