الصفحات

23 يوليو، 2009



Fiinannde 1
-Alkule limto Fulfulde:a, b, ɓ, c, d, ɗ, e, f,g, h, i, j, k, l, m, n,ny/ñ, o, p, ŋ, r, s, t, u,w, y, ƴ, mb, nd, ng, nj.
Tewrugol : A,a = Aamadu, amugol (to dance).
B,b = Bayillo, bantagol (to slap).
Ɓ, ɓ= Ɓoylugol (to bend), ɓale (black).
C,c=Caangol (river), pronunciation of “c” in Fulfulde is just as “ch” in church/cello. c=ch in English.
D,d = Daara (name of a place), daragol (to stand).
Ɗ,ɗ= Ɗoftaare (obedience), ɗoftagol (to obey).
E,e = Eda, ɓetugol (to measure).
F,f = Faatumata, fatugol (to boil).
G,g = Galle, gollugol (to work).
H,h = Hayre, haalugol (to speak).
I,i = Idiriisa, ittugol (to remove).
J,j = Jallo, jaabagol (to answer).
K,k = Kaafa, kalugol (to hinder).
L,l = Lamaraana, laaɓugol (to be clean).
M,m = Maryama, meemugol (to touch).
N,n = Nafoore, ne’agol (to be polite).
Ñ,ñ = Ñaamo (right hand), Ñaamugol (to eat), pronuncition as in Kenya, ñ=ny.
O,o = Ommbaalo (a cover), ommbugol (to cover).
P,p = Paykum (a child), piyugol (to beat).
Ŋ,ŋ= Ŋarol (beauty), ŋatugol (to bite). Pronunciation as “ng ” in going, ŋ=ng in English.
R,r = Raaya (flag), raɗagol (to chase).
S,s = Saliimatu, salagol (to refuse).
T,t = Taahiru, tagugol (to creat).
U,u = Umaru, ukkugol (to put sth in).
W,w = Wuuri, wowlugol (to talk).
Y,y = Yaaye, yahugol (to go).
Ƴ, ƴ= Ƴamal, ƴettugol (to take).
Mb,mb = Mbaylaandi (industry), mbeewa (a goat).
Nd,nd = Ndaha (ink).
Ng,ng = Ngalu (wealth).Nj,nj = Njaareendi (sand).
Comments (3)
Mi weltaniima darnde Peeral.com
3 Saturday, 04 April 2009 23:01
Bah Samba Tubak
Ey, yoo ! deede (mawɓe) ko ɗee golle noon mbaawi ruñnjinde mobe (acendere il motore del pulaagu) Pulaagu Fulfulde haa ruñnja, tee so o ruñnjii alaa ko waawi mo ñifde walla dartinnde haa abada. yooni kay fulɓe ngaree enen fof rewɓe e worɓe, sukaaɓe e mawɓe, jaŋngen ɗemɗe men ngenndiije polfule fof, ko e oo fannu tan addanta men foolde nguu hummammbinnaagu, oo rafi ɓooyɗo yaɓɓude e yaɓɓireede duunde men Afrik. on njaaraama njokkee golle, yoo Geno sellin doole aa-miin kɗl B.S.T

B-SOMBO


Winnden (mbinnden) fulfulde.
E fiinannde aranere, men holliino limto (abajada) fulfulde ngon. Hannde hiɗen jokkita ka mbinndudi fulfulde. Kala sartiiji mbinndudi fulfulde hollaaɗi ɗoo hino tuugii e mbatu (konferansi) fonnugol mbinndudi ɗemɗe hiirnaange Afirik fiɓanoongu Bamako (Mali) e hitaande 1966 (mbinndudi UNESCO).

-Ciddal:
Hingal anndiniree sowugol alkulal ngal, e piide misal:
golle, galle, wallude, maɓɓe, makko, majjere, addude
Manndito-ɗen: ciddal hino waawi seerndude kelme (karfeeje) ɗiɗi e fulfulde, e misal (yeru) addude/adude, holude/hollude.
Yoga e alkule fulfulde heewaaka siddeede, si wonaa e kelme luɓaaɗe e aarabu, ɗum ko wano: r, s, f, w, h e piide misal saffawol. E saaʼi goo Fuuta Jaloo hino heɓa hh e kelme lasliije (kelme fulfulde finaa-tawaaje) wano hahhannde kono ko woni sabu ɗum, ko sartiiji hitoyankaagal (phonologie), si en ndaarii lasli on: haaɗ-haaɗ-nde (Fulɓe woɓɓe wiʼa kaaɗkaaɗngol). rr kadi hino woodi seeɗa wano surrude (suuɗ-r-ude, pulpule luttuɗe ɗen ko: suurude). Kelme janane kadi hino adda rr wano lorra (iwdi aarabu). Fulfulde Maasina hino adda ɗum e kelme lasliije wano hoorrude (hoot-r-ude) = naɓtude.

-Alkule nyonnde:
Alkule nyonnde ko b, d, g, j si ɗe hawtidaama e alkulal n wano: mb, nd, ng, nj. Tigi-tigi on mb ko nb ko tawde tun n takkaaɗo e b maa wonta m. Mise:
mbeewa, ndoondi, ngaari, njaareendi

-Pooɗugol:
Ko alkule laaɓuɗe tun pooɗetee, ɗum ko wano a, e, i, o, u. Mo no faalaa ɗe pooɗude, o sowa ɗe laabi ɗiɗi: aa, ee, ii, oo, uu.
Mise: aamude, meemude, iidaango, hootude, uumude.
Maandito-ɗen ɗoo kadi: pooɗugol ngol hino waawi seerndude kelme e fulfulde wano aamude/amude, meemude/memude.

-Siddugol alkule nyonnde ɗen:
mb → mmb, nd → nnd, ng → nng, nj → nnj
E hino ɗoo yoga e mise: Sammba, tammbaade, anndude, banndiraawo, janngirde, hannjere (takuure, gaŋaare, waskoore).
Siddugol ny ko nny (wonaa nyy/nyny!), e piide misal (yeru): sannyude
Winndirooɓe ñ ko ññ siddirta.
Ko alkule muume tun siddetee.

Timmii.
www.peeral.com



Honto Yooriken yahri?

Ibrahima Sory Camara (Yoriken, Methodik)
Ibrahima Sory Camara, anndiraaɗo jammoore Yooriken, Hooreejo diɗɗal Methodik, ittaaɗo leydi Gine addaa fijugol e Koolol Fulɓe III, o suuɗike o yahii o accaali hay batte, ko weldiiɗo makko daneejo arani mo ka otel Socar Briksel, nyannde 28 juwen gila on tuma o yi'aaka. Poliisi on hino torii kala yiiɗo Yooriken yo humpitu ɓe. Ko Tabital Pulaaku Beljik addi Yooriken fii Koolol Fulbe III, si o gaynii fijude hono
luttuɓe ɓen, o hoota Gine
bsombo-peeral.com.



Ɗaɓɓaande faade he cori lenyol

Kɗl: Tijjaani Mbaalo, Hooreejo TPO, Faransi.
21/07/2009-Wanndiraaɓe tedduɓe, ngaree nodden kawral, ngaccen pelooje ɗe ngaddataa
Tijjaani Mbaalo
ngotaagu lenyol men, en nji'ii en ngalaa "Rajo" kaloowo ngonka renndo men, alaa ko haali "Tele" kolliroowo pinal men.
Musidɓe tedduɓe, ndogen luure ɗe ngalaa ɗo pawii, aan sagata kiranɗo lenyol, so bannde noddii dental walla yuɓɓinii koolol, alaa ko woodani en so wonaa nootaade he keewal e yettude e sakkude peeje moƴƴe, no panndinirɗen peeje moƴƴe ndañaaɗe heen e pergitte keɓaaɗe heen no ngittirtee.
Sagataaɓe e curbaaɓe tedduɓe, eɗen nganndi woni faandaare Tabital Pulaaku : ko ndennden kawren toownen pulaagu, njanngen njannginen ɗemngal men, nyaaƴiren pinal men, haa ngal ŋellitoo wiimtoo he winndere ndee.
Sehilaaɓe tedduɓe, mi nyaagike en wota no en cel ngol laawol, wota no en kaawto keewal men so en kawraani en paamondiraani, ngaree momten jinngol hoɗannde daɗɗiraangol majjere e puunti jaggitooɓe. Mi yettii kala daraniiɗo kawral e poolgu lenyol
.
written by fulfulde language - bsombo -Jalgani
قبائل الفلاتي
فلاتة لقب يطلق على قبائل الفلاني التي هاجرت إلى مصر في حقب متتالية ويرجع بعضها إلى منتصف القرن الخامس عشر الميلادي منذ عهد دولةالداجو والتنجر في سلطنة الفور ( 14451875) التي شجع سلاطينها هجرة العلماء إلى دارفور لانشاء الخلاوي وتعليم القرأن الكريم وبذلوا لهم العطاء مما أغرى الكثيرين من العلماء من أفريقيا ومصر والمغرب والحجاز للهجرة لدارفور وترجع هجرة بعض فلاتة دارفور إلى هذه الفترة . وقيل أن لقب فلاتة أطلقه عليهم جيرانهم الكانوريون. السودانيون ةالفلاته أحب أن أصحح كثير من المفاهيم حول الفلاته وخصوصا عند الشعب السوداني أولا الفلاته ليسو من قبائل السودان وهم ليسو قبيله بل جنس وفيهم مئات القبائل ويوم كان الفلاته لهم حضارة وممالك وإمبراطويالم يكن هناك شي يسمى السودان الحالي أصلا وأقل الناس معرفة بالفلاته هم السودانيون بل الفلاته الذين في السودان لايعرفون شي عن أصولهم ولاتاريخهم وأنا من الفلاته ودرست في السودان لمدة 7 سنوات وعشت الواقع والفلاته أصحاب ممالك مملكة ماسنة وصنغاي وفوتا وغيرها وهم من أدخل العلم الشرعي إلى السودان وناصرو المهدي عثمان دان فوديو وخليفة المهدي منهم التعايشي ومعظم السودانيون الذين لايعرفون أصولهم ويدعون أنهم عرب ولايعترف بهم العرب في أي مكان ولايستطيعون أن يقنعو أحد بهذا النسب الا عن طريق حكاوي الحبوبات معظمهم فلاته منكرين لأصولهم للوضع المزي في السودان الذي جعل الهوسه فلاته والبرنو فلاته وهذا أعظم الجهل كيف تنتظر من من لا يعرف نسبه ويدعي وليس له شاهد من التاريخ من غيرهم أن يعرف أصول الأخرىن والسودانيون أجهل من رأيت في التاريخ يتحدثون عن كل شي وأن أصله من السودان وأخيرا لايقارن بين سوداني سمي بلونه أسود وفلاتي والتاريخ خير شاهد.

النسب
أختلف النسابة في أصلهم فيرجعهم بعضهم إلى العرب والى فلات بن عقبة بن نافع [[أبي بكر وتنسبهم بعض الروايات إلى قبائل المي يورو التي هاجرت من بلاد العرب في آواخر القرن الثاني الهجري ويعتقد بعض المؤرخيين بان الفلاتة ليست قبيلة صغيرة نزحت من غرب أفريقيا كما هو مشاع في كثير من الكتب والمراجع لكن الفلاتة شعب عظيم وله دور تاريخي كبير قاموا به ويسكن شعب الفلاتة في المنطقة ما بين البحر الاحمر وحتي المحيط الاطلنطي قبالة السواحل المغربية و النيجيرية ولكن هناك خدعة استعمارية قسمت هذا الشعب الي دويلات صغيرة وتصورهم في كثير من الاحيان بانهم لاجئون من غرب أفريقيا ولكن الحقيقة هم الاصل في التركيبة السكانية في كل من السودان تشاد أفريقيا الوسطي نجيريا النيجر الكامرون مالي بوركينا فاسو

لفظ الفلاتي
و لا يطلق لفظ فلاتة في الاصطلاح العامي على كل من هاجر من غرب أقريقيا أو من نيجيريا بالذات بما فيهم الهوسا والفولاني والبرنو والبرقو في حين أن اللفظ أصلاً مقصور إلى الفلاني.
w-by:Babiker mohammed

22 يوليو، 2009


Kingdoms and Empires with Fulani Presence
Ghana Empire (c~700-1240) Kaya Magnan
Ghana (Wagadu), the earliest known empire of the western Sudan, first entered the historical consciousness of North Africa near the end of the eighth century but probably originated long before. The empire's legacy is still celebrated in the name of the Republic of Ghana; apart from this, however, modern-day and ancient Ghana share no direct historical connections. Despite early texts that discuss ancient Ghana, such as The Book of Routes and Kingdoms by the eleventh-century Andalusian geographer Abu cUbayd al-Bakri, it remains very much an enigma. Famous to North Africans
as the "Land of Gold," Ghana was said to possess sophisticated methods of administration and taxation, large armies, and a monopoly over notoriously well-concealed gold mines. The king of the Soninke people who founded Ghana never fully embraced Islam, but good relations with Muslim traders were fostered. Ghana's preeminence faded toward the end of the eleventh century, when its power was broken by a long struggle with the Almoravids led by Abdullah ibn Yasin. Ghana subsequently fell to the expanding Soso kingdom.
Tekruur (850ad), Dia Ogo, Warjabi Ibn Rabis
Islam was accepted as early as 850 AD in the Kingdom of Tekruur, situated on both banks of the Senegal, by the Dia Ogo dynasty. This dynasty was the first West African people who accepted Islam . It was for this reason that Arab Muslim historians referred to Bilâd al-Tekruur as The land of the Black Muslims. Warjabî ibn Rabis, was the first ruler of Tekruur, in whose reign Islam was firmly established and the Islam ic shariah system enforced. This gave a uniform Muslim law to the people of the region. By the time the Al-MurabiÏûn or Almoravids began their attack on Tekruur in 1042 A.C., Islam had made a deep impact on the people of that area. Al-Idrissa in 1511 A.C. described the Tekruur country as secure, peaceful and tranquil. The capital town of Tekruur was also called Tekruur which had become a centre of commerce and merchants used to bring wool to sell there from Maghrib, taking away with them gold and beads in exchange.When the Kingdom of Tekruur fully converted to Islam in the mid-11th century, it participated in establishing the Almoravid state, centered in Morocco. After 1087 the Almoravids kingdom began disintegrating, the Tekruur kingdom started to strenghten on the banks of the Senegal river . Tekruur's people were the first of the West African kingdoms to have a strict interpretation of the Islamic faith and to wage wars against people who weren't Muslim. Tekruurian soldiers were allied with the Almoravids and in 1056-1057 they waged wars against pagan Ghanaians. At the end of the 10th century War Diabi took power and converted to Islam. Tekruur, situated on the Senegal River and the Transsahara roads, was a powerful a rich kingdom whose principal activity was trade of gold and beads. It came under the domination of the Ghana Empire in the 11th century, of the Mali Empire in the 13th century and of the Djolof Empire in the 14th century. At the end of the 15th century the Tekruur was conquered by Koli Tenguela, a Fulani from the south who gave it its independence and created a new dynasty, the Denianke and a new kingdom the Fuuta Tooro.In the 16th century the Fuuta Tooro conquered the neighboring states of Djolof and Cayor. The Denianke dynasty was replaced by Muslim clerics led by Thierno Sileyman Baal in 1770. Islam became the guiding principal of the civil society. Almamy Abdul Kader was selected the 1st Almamy (Leader of the Believers) See also Halpulaar.
The Almoravids (1090-1147)
History1039: The Almoravid leader Abdallah bni Yasin declares holy war against the Sanhaja Berbers.1054: The Almoravids start their conquest of Maghreb.1062: The Almoravids establish their capital in Marrakech (today's Morocco).
1082: The Almoravids take control over Algiers.1085: The Almoravid leader Yusuf bni Tashufin sets over to Spain, and establishes himself in Cordoba.1102: Valencia falls to the Almoravids1147: Marrakech falls to the Almohads, and the Almoravid leaders move to first Spain and then the Balearic Isles.
The Almoravids were a group of Muslims, originating in southern Mauritania/ Northern Senegal of mixed Berber and Fulani people that built an empire in Maghreb and Spain in the 11th and 12th centuries. Their Muslim orientation was one of simple and basic rules. Their theological foundation had been formed by Ahdallah Abdallah bni Yasin.The Almoravids were based on military commanders who also were administrators, called themselves jurists (fuqaha). Their theology was based on a strict Malikite version of Sharia (Islamic law).Architecture from the Almoravid period is characterized by simplicity, and with little decoration.
Kanem-Bornu (1097-1150)
At about 800 CE, the Kanuri people of the Lake Chad region, under the leadership of their legendary king Dugu, formed the beginnings of the trading empire of Kanem, and later Bornu. At about 1085, with the influence of Islam having entered the region some time before, the first Muslim ruler, Houme of the Sefawa dynasty, came to the throne. And, under Mai (king) Salma (1194-1221) Islam became the state religion. Under the reign of Idris Alooma (1580-1603), the now merged Empire of Bornu-Kanem regained much of its influence with its borders encompassing Murzuk to the north and Darfar in the east. In the 1800's the Kanuri were faced with invasion from the Fulani armies that had already conquered Hausaland.
Mali (1238-1468)
In the early thirteenth century, the exiled prince Sundiata Keita ("the hungering lion") led a Mande revolt against the powerful Soso king Sumanguru Kante that marked the ascension of the Mali empire. After Sundiata, the most famous ruler of the Mali empire is Mansa Kankan Musa I, who came to power several decades after the death of his legendary predecessor. Musa's hajj (pilgrimage to Mecca) of 1324-25 drew the attention of both the Islamic world and Europeans. Accompanied by an enormous entourage, Musa apparently dispensed so much gold in Cairo that the
precious metal's value plummeted and did not recover for several years thereafter. The image of Mansa Musa bearing nuggets of gold was subsequently commemorated in maps of the African continent.The fourteenth-century traveler Ibn Battuta visited ancient Mali a few decades after Musa's death. north and Darfar in the east. In the 1800's, the Kanuri were faced with invasion from the Fulani armies that had already conquered Hausaland.
It was from one of Mali's former conquests, the kingdom of Gao, that the last major empire of the western Sudan emerged. Although the city of Gao had been occupied by a Songhai dynasty prior to being conquered by Mansa Musa's forces in 1325, it was not until much later that the Songhai empire emerged. It began to rise in 1464 when Sonni cAli Ber came to power. Sonni cAli conquered much of the weakening Mali empire's territory as well as Timbuktu, famous for its Islamic universities and the pivotal trading city of Jenne. Following Sonni cAli's death, Muslim factions rebelled against his
successor and installed Askia Muhammad (formerly Muhammad Ture) as the first ruler of the Askia dynasty (1492-1592). Under the Askias, the Songhai empire reached its zenith, Timbuktu and Jenne flourished as centers of Islamic learning, and Islam was actively promoted.
Fuuta-Jalon (1727)
Fuuta Jalon is a highland region, in central Guinea, W Africa. Largely rolling grassland the region is inhabited by the Fulani. The Niger, Senegal, and Gambia rivers rise there. Since the 18th cent. It has been a stronghold of Islam until the arrival of the French colonizers.About 1727, the Fulani of Fuuta Jalon were led by Karamoko Alpha who established the Almamya (Leader of the Believers). The Almamy was selected between two families, The Alfaya Family and The Soriya Family. See table of The Almamies of Fuuta-Jalonbelow.Muhammad (formerly Muhammad Ture) as the first ruler of the Askia dynasty (1492-1592). Under the Askias, the Songhai empire reached its zenith, Timbuktu and Jenne flourished as centers of Islamic learning, and Islam was actively promoted.
Fuuta Jalon is a highland region, in central Guinea, W Africa. Largely rolling grassland the region is inhabited by the Fulani. The Niger, Senegal, and Gambia rivers rise there. Since the 18th cent. It has been a stronghold of Islam until the arrival of the French colonizers.About 1727, the Fulani of Fuuta Jalon were led by Karamoko Alpha who established the Almamya (Leader of the Believers). The Almamy was selected between two families, The Alfaya Family and The Soriya Family. See table of The Almamies of Fuuta-Jalonbelow.Muhammad (formerly Muhammad Ture) as the first ruler of the Askia dynasty (1492-1592). Under the Askias, the Songhai empire reached its zenith, Timbuktu and Jenne flourished as centers of Islamic learning, and Islam was actively promoted.
Table of the Fuuta-Jalon Almamya
Sovereign Almamies of Fuuta Jalon
Ibrahima Sambeegu, called Karamoko Alfa mo Timbo
18 years
Ibrahima Sori Yero Poore, called Ibrahima Sori Mawdho(1730-1764),
34 years
Alfaya
Soriya
3th. Alfa Saalihu (son of Karamoko Alfa)(1764-1770)
4 years
4th. Saadu(son of Sori Mawdho)(1784-1791/95)
6 years
5th. Abdullaahi Baademba(1796/97-1813)
16 years
6th. Abdul Qaadirison of Sori Mawdho, Pathe d'Umaru1805-1813/25)
13 years
7th. Bubakar Zikru(1813-1814)
9 months
8th. Yaya (1825-1833/37)
8 years
9th. Bubakar Mawdhoson of Abdullaahi Baademba(1814-1839/42)
25 years
10th. Umaruson of Abdul Qaadiri(1837/42-1871)
29 years
11th. Ibrahima Sori Daara son of Bubakar Mawdho(1843-1873)
30 years
12th. Ibrahima Sori Donhol Fella (1871-887/88)
19 years
13th. Ahmadu Daara (1873-1894/95)
18 years
14th. Bubakar called Bokar Biro (1889-1896)
6years
Source: Laing, Hecquard, Lambert, Bayol, Noirot, Madrolle, Arcin, Saint-Pere, Marty, Tauxier, Vieillard, Sow, Diallo
Non-Sovereign Almamies of Fuuta Jalon
In 1912, the French administration officially cancelled the functions of Almamy. The Almamies of the period are:
Almamy Sori Yilili. Soriya (1896-1897)
Almamy Umaru Bademba. Alfaya, (1896-1912)
Almamy Baba Alimou. Soriya (1897-1906)
Almamy Bokar Biro II (1906-1912)
Almamy Aguibou. Soriya,
Masina (1818-1853) Sheik Ahmadu
The Masina is a region located in central Mali and northern Burkina Faso.Following the collapse of Songhai Empire in 1591 by the armies of al-Mansur of Morocco number of small kingdoms Masina, Gonja, Segou, Kaarta strove to dominate the western Mali, but continual strife and economic decline were the only results. In 1818 Seku Ahmadu, a Fulani Muslim introduced a theocratic state in Macina. During his rule an empire embracing the whole of the Niger River region, from Jenne to Timbuktu, was created. Upon his death in 1844 his son took power, but in 1862 Macina fell to another Muslim reformer, al-Hajj Umar.
Bhundu (1690)
About 1690, Malick Sy, a Fulani religious scholar from Fuuta Tooro, obtained from the Tunka(King) of Goye at territory between the Faleme River and The Gambia River, he called Bhundu. He proclaimed the Holy war opposed the kingdom of Goye and grew his kingdom. Bhundu prospered under Malick Sy reign and his descendants, the Sissibe.Sokoto (1809-)
The Fulani Empire of Sokoto was the last of the five great empires that rose and fell in the Sudan between the eighth and twentieth centuries. It was founded by three men of the same family, probably the most remarkable triumvirate that Africa has yet produced, and it
developed a society which, in its heyday, was perhaps better governed and more highly civilized than any other that Africans had until then evolved. The late author, who for over twenty years was an Administrative Officer in Northern Nigeria, the core of the Sokoto Empire, was an accomplished Hausa scholar who also published a volume of translations. He was therefore able to supplement the established English and Arabic authorities by introducing new information gathered from Fulani and Hausa sources, much of which he collected himself in the course of his service. More important still, every chapter of his history is illuminated by an intimate knowledge of the country and genuine sympathy with its people
ref: jamtan/by Bsombo
Evolution of Fulani Communities

The work of numerous writers on the Fulani makes it clear that no simple formula for the evolution and differentiation of Fulani communities can be laid down. Communities of pastoralists persist, and will continue to do so in their present form in regions of the savannah belt where sedentary populations remain at a low density. Administrative action coupled with ecological reform may create demarcated areas where cattle-raising will flourish on a basis more akin to ranching; enclosure may lead to mixed farming. Communities of semi-sedentarists do not represent an inevitable stage in the process towards a sedentary way of life; they may arise through poverty in cattle, or its reverse.
It is believed that nomadic Fulani started to leave Futa Toro in Senegal, looking for new pastures and water for their herds around the year 1000. Following the next four-five centuries, they had spread over the most of the Sudan-zone west of Lake Chad. By the 16th century they had established themselves at Massina (upstream from the Niger Bend) and were proceeding eastward into Hausaland. Some settled in the 19th century at Adamawa (in the northern Cameroons). Many of the Fulani continued to pursue a pastoral life; some, however, particularly in Hausaland, gave up their nomadic pursuits, settled into existing urban communities.
The oldest written sources mentioning the Fulani in the Baghirmi empire (southeast of Lake Chad) are dated to the 16th century. Most probably, the Fulani were welcomed by local ruler, as they brought with them cattle and constituted a market for agricultural products. The groups of nomadic Fulani had to pay a tribute in cattle to the local ruler, thus recognizing his authority. With time, a group of sedentary Fulani began to emerge. These often distinguished themselves as educated Muslims and were highly appreciated by the local rulers for their services as civil servants, teachers and legal advisers.
The Fulani came into contact with Islam already before their emigration from Senegal. Conversion to Islam was especially widespread amongst the sedentary Fulani, while the Bororo (nomadic Fulani) were less receptive to Islam. Amongst the Bororo, Islam never created profound changes of mentality, but laid as a thin shell above the traditional cultural heritage, and this is pretty much how the situation remains today in the small remaining societies of Bororos. The sedentary Fulani in Futa Toro, Futa Jallon, Massina, as well as those in Haussaland, were strongly influenced by Islam.
Although Fulani are all over West-Africa and other parts of Africa, the Jamtan website will focus only on regions where Fulanis had historically significant impacts. These regions which intersect almost all new West-African nations include: Adamawa, Kano-Katsina, Massina, uta Jallon, Futa Toro and the Bororo/Wodaabe
jamtan.com-

w-by /Bsombo*.
مرسلة بواسطة B.SOMBO في 05:11 ص
الأربعاء، مايو 13، 2009

18 يوليو، 2009

الفولاني...التاريخ والثقافة


بسم الله الرحمن الرحيم
تاريخ الفولاني
جاء اهتمامي بتاريخ وثقافة الفولاني من عدة اسباب ليس اهمها انتمائي لهذا الشعب الجسور، بل لاسباب اؤجزها فيمايلي:
• اعطاء الانسان الثقة بثقافتة وشخصيته وعطائه يربطه بوطنه وتاريخه الذي يبني علي اساسه المستقبل الذي لاينفصل ابدا عن مفردات الماضي.
• كشف ابعاد الثقافة والشخصيةالفولانية وفهمها فهما موضوعيا صحيحا في اطار تاريخ الفولاني العريق واسهامهم الجليل في نشر الاسلام والثقافة العربية في افريفيا،ودورهم التاريخي والريادي في قيام الممالك والامبراطوريات الافريقية القديمة
تاريخ الفولاني
يعتبر الفولاني من من اهم الجماعات الحامية في افريقيا الغربية ، وهم قبائل كثيرة منتشرة في دول غرب افريقيا وحزام السافنا بصورة عامة ..ويمتد وطنهم من البحر الاحمر شرقا الي المحيط الاطلسي غربا في حوالي (21)دولة.. وتذكر المصادر التاريخية ان اول مرة عرف فيها الفولاني كشعب كانت في منطقة فوتاتورو ،غير انهم انتشروا انطلاقا من تلك البقعة شمالا في اتجاه موريتانيا وشرقا في اتجاه جمهورية السودان . وادي هذا الانتشار الواسع الي تباين اسم القبيلة من اقليم لاخر ،ويطلق عليهم اسماء مختلفة منها :بول،فولبي،فولاني،فلاتا،فيللاتاهس،بهل، فولا، فلان،فيلاني،هيلاني تاريخ وثقافة الفولاني،روماوا،تكرور،..... الخ.

الموضوع: الاصول العرقية لشعب الفولاني
يشير العصر البوفيدي علي احتمال مرور شعب البول في افريقيا ،ويثبت ذلك زينة شعور النساء اللواتي يتبعن المعركة في نقوش ميرتوتيك العليا (الاحجار)، علما ان البول الحاليين ليس لديهم اي ميول لفن الرسم .فمن اين اتوا؟
هذا السؤال كان له اجوبة كثيرة . ويكفي ان نذكر انهم نسبوهم الي اناس مختلفيين جدا كالبوهيميين والبيلاسج والغاليين والرومان اليهود والبربر والهنود والماليزيين والبولينيزيين والايرانيين (بسبب عيونهم الزائغة وبشرتهم ذات البياض الملوح)، والمصريين والنوبيين والاثيوبيين . ويظهر ان هذه النظرية الاخيرة اصبحت تجتذب الان انتباه المؤلفين ، رغم اختلافهم علي معرفة ما اذا كان البول هم الحاميين الادنيين(الكوشيين) ام الحاميين الاعليين (المصريين او البربر).هذا الافراط في الخيال كان يمكن ان يكون اكثر نفعا لو انهم بدلا من ان يقارنوا بهذه الشدة شكل البول النقي بالنموذج الزنجي النقي ،وبدلا من ان يميزوا البول علي هذا الشكل الحاد،لو انهم بدلا من ذلك وضعوهم في اطار بقية الشعوب السوداء لهذه المنطقة
الساحلية التي(بعد ان وصل الفولاني الي فوتا تورمن الشمال الشرقي)جابوا فيها (المنطقة الساحلية) من الغرب الي الشرق حتي وصلوا ادماوا. ويظهر مؤكدا ان الفولاني اتوا من الشمال الشرقي كاكثرية شعوب الساحل.واذا كانت لهم سمات اقل زنجية من سود السافنا او سود الغابة ،فان ذلك ليس بمستغرب اذا تذكرنا التكلور(وهم مزيج من الفولاني والسرير) والكثير من الولوف والسونغهاي والتوبر والبيجا والغالا والصوماليين والدناقل والماساي...ألخ اي شعوب الهلال الخارجي الشمالي للعالم الاسود،اذ ان هذه الشعوب كان يجب ان يكون لها ملامحها المولدة بعد اختلاطهم الطويل والمتين مع بقايا شعوب غير زنجية كالبربر والساميين.
واكتسابهم لمهنة الرعي كان تلاؤما مع شروط البراري الصحراوية.
ويظهر ان مرتفعات اثيوبيا والقرن الافريقي او وادي النيل كانت مواطنهم الاصلية المحددة،ولكنهم كبقية السود ذوو رؤوس طويلة بشكل واضح كبول ادماوا لهم سمات زنجية بينة الوضوح،ويشكل انتماؤهم (الفولاني) صفة ثقافية كما هو الانتماء القبلي بالنسبة لبقية الشعوب الزنجية الافريقية

وبالاختصار فان لون البشرة وشكل الوجه عند البول(الفلاته) يمكن ان يعطينا فكرة عما كان عليه السكان القدماء لوادي النيل










*المرجع:جوزيف كي زيربو- تاريخ افريقيا السوداء.
bsombo@gmail.com*
• Created by :B sombo

FULANI PEOPLE IN ERITREA & EAST SUDAN


The Fulani of Eritrea and east sudan
Overview
(See also Fellata)
It is believed that Fulani and other West-African on their way to or back from prigrimage to Mecca, Saudi Arabia, have settled in many parts of eastern sudan and in western Eritrea.
In sudan they are known as Takrir (sing. Takruri). They are also known as Fellata a term given to them by Kanuri people. They number close to 2 millions in sudan , while in Eritrea that number is significantly less. However, the Tekruris have been part of the Eritrean society for hundreds of years(1).
Living mostly in western Eritrea, they had their own quarters in the towns, called Hillet Tekhwarir. They speak Tikarna Arabic , their dialect separated them from other population groups. They were seen as reserved group who elected their own chief. They have a reputation to be hard working and clean and honest people. Crime was uncommon, but they did not educate their children who started working at early age. They married amongst themselves. Because of their superior learning, the Tekruris are regarded as well educated, cunning and wizards not only by the people of sudan and Eritrea , but also by the people of by the people of Egypt and Saudi Arabia. In fact, it has been reported that country-people are eager to possess amulets of their writing, which are supposed to possess greater virtue than those of any other class of pilgrims (2).
They can be classified into 3 groups
(1) Pilgrims passing through the sudan , including the many colonies on
the pilgrim routes through Darfur to El-Obeyd.

(2) Large permanent colonies, especially in Kessela and Sennar districts. There is also a large colony near Sinnar under Mai Wurno, son of the ex-sultan of Sokoto, and another under Mai Ahmed, ex-Emir of Misau.
(3) Two nomadic cattle-owning clans ('Ikka and 'Ibba) with a Dar of their
own in southern Darfur, who have been there at least two hundred years and
now speak Arabic. Some Tekruris originally from Darfur, have now, however, settled in the
neighborhood of Gallabat, on the Abyssinian frontier; and the Egyptian govt has given them some land on a number of years' lease, where they cultivate Dhurra (3).
References:
1) Regarding the Tekruri of Eritrea.
Contributed by Aida Kidane, 10 Oct 2003
2) The Sources of the Nile; by Beke, Charles T, 1860
3) The Wild Tribes of the sudan by F.L. James 1884