 |
|
| Author |
 Topic  |
|
|
Santanfara
3460 Posts |
 Posted - 05 Mar 2009 : 13:16:12
|
www.suntoumana.blogspot.com
Wednesday, 4 March 2009
Kombo Is Innocent: Cast System In The Gambia
By Suntou Touray
The essence of this piece is to both alert and warn about the impending dangers of persisting, promoting and upholding social stigmas detrimental to intellectual and societal growth. There are many aspects worth highlighting but the objective here is to create awareness and thus enlighten younger members of our communities to see the fluke in categorizing people into casts.The limited time at my disposal will affect both the detail and the extent which the subject deserves, however, I labour to focus and to be brief but precise. Therefore to speak of Gambia, a specific area familiar to me would limit the exposition of cultural ontology and would do the issue good.
In London and other events elsewhere in Europe where men from the freeborn cast gang up against so call members of the low casts for daring to want to marry within the freeborn. These demented men still think it is right to ridicule a man who loves a woman genuinely because of his so call cast. The categorization of people within a community into casts has existed for generations. The validity for communities in modern times to persist on ‘casting out’ men and women for being cobblers, blacksmiths, griouts, laowbbes, etc is not only outdated but unacceptable and therefore needs to be challenged.
If the older generation cannot let go, we the younger generation should seriously consider our position on this divisive phenomenon. Some of the dangers in upholding and practicing this cast systems are:Unnecessary animosity in the communities, hence innocent men and women are associated with the social stigma. The emotional trauma associated with the restriction of marital choices due to unnecessary artificial barriers. Progressive members of the casts refusing subordination stare up social unrests. Another negative effect is the hampering of the progress and social advancement of many children who cannot attend school. Lastly the migration from rural to urban areas hence people wish to live in areas where no one cares about their cast.
Human society according to contemporary commentators goes through various stages of evolution. The sense of dress, food, appearance, taste of music, art, socialization and many vital aspects of human activities is dynamic and changes with time. One thing that refuses to die and past through the stages of evolution is the cast system in the rural regional divisions of Gambia.
This subject has been tormenting me for ages, for that matter, a sincere and painstaking investigation was carried out to ascertain the cultural practice of the Kombonka in relation to the notion of “cast system”. The kombonka communities barely engage in differentiating their community members into casts namely, foro (free men), jongo (slaves), karanke (cobblers), numo (blacksmith/goldsmith) and jalo (griouts) as prevalent in the (rural regions) provinces. The categorization is hierarchical with foro on top; it is unclear which one comes after foro on the hierarchy. The Kombokas have no social demarcation categorising people, the foro ranks equal with the blacksmith, cobbler and the griout.
These artisans are considered skilled hardworking members of the community and their respective professional characteristic is no reason for exclusion or marginalisation in any way or form. The same cannot be said about the rural communities in the provinces where a foro is not considered an equal to the blacksmith. Where this inherent custom is so deeply rooted that social status need not be expressed explicitly hence everybody is aware of his/her position in the social hierarchy.
The consequences of this outdated practice are not only a traumatic code of marriage dictating who should be marriage to whom but also limits the free flow of social interaction. A freeborn, foro cannot marry a descendant of slaves; neither can a griout marry a freeborn or a cobbler and the other way round rather each category marries within itself except the freeborn. There are rare occasions where freeborn marries slave women but that is because slaves are said to be captives of war or enslaved not because of cast but by virtue of hunger, need and poverty. That is, for example if a family head is not able to provide food for the family he voluntarily takes work with an affluent member of the society in exchange for feeding the family. The term slave may not be appropriate here hence there is no force involve. However even whereas one is able to provide for the family in due course without working for a master the stigma remains and inherited by the progenies in generations to come. This is mostly how the slave and master relationship commences and how certain families are said to be descendants of slaves.
The griouts, blacksmiths and cobblers find themselves as practitioners of their trades through inheritance. Having achieved education and attained a high level of financial success or increased level of social interaction does not change the social stigma. They cannot climb up from their position on the hierarchical ladder nor attain a higher social status. They are confined to marrying within their cast, hence an attempt to marry outside results in unhealthy relationships and other maltreatments from the community. It is like an open prison; one is free and yet marginalised by artificial social boundaries that dictate love only within a given cast. The only way to get rid off or overcome the stigma is to move from the community of birth to other communities where the social stigma of cast is not renounced or practiced.
“Kombo is innocent” because, many people from the rural areas, provinces, marry without reference to their cast. And also, the communities are not divided into hierarchies where each faction upholds its position unflinchingly unlike the provinces. Some may argue that, the piece is bias for not taking the historical social context into account and the reasons behind the system. But the facts observed indicate that the system has no tangible social significance today. It may be worthwhile centuries ago, but not anymore, people should interact without cast or any barriers of the sort.
For all those who consider themselves freeborn, this is not a talk of a victim in the sense that, I resent the cast system on grounds of being from a lower cast. Rather I belong to the so-called freeborn. No single person can claim to be free from the artificial restrictions placed on all members of the different cast. Since even freeborn’s are not allowed to marry a lady of their choice among the lower cast, however much one may love that lady.
For those who care about religion as guiding principles, Islam on its part condemned discriminations and exclusion. I urge younger people from the provinces to discard this custom. Finally, I will unequivocally declare that, all the major tribes in the provinces are guilty of this practice; my reference to Mandingo words is only to cement a point. I hope we find it within ourselves to let go.
May God guide our actions. Amen
Suntou Bolonba
Posted by SUNTOU TOURAY at 08:30
2 comments:
fran12 said...
Thank you so much Mr. Touray. This piece sucks me up when I learn that your surname is Touray. It is very hard to fine out from any one who considered him self to be so called free born to go against this practice. You can normally heard people talking abut it but not those it favors. I could remeber a Man ones telling me any one who againts this practice is normally from one of those low cast. This funny guy considered him self to be the most brave guy. He bit his chest and said you don´t know am SANUWO and I told him and so and he reply we are marabous.
04 March 2009 10:01
SUNTOU TOURAY said...
Thanks Fran12. You are right,some of the socall Marabouts promote this idea. Many of them don't understand the pain in being call someone's servants.
People in the Gambian community need to move on and accept progress and change. They the free borns like to make others know their fluke status. no one is better than the other base on birth rights. Thanks for your opinion again. I know some of the Sanuwo family in Wulli and Senegal near Kaolack. They are my distant relatives. But it doesn't make any difference that one is born from a certain family and try to put others down on that silly basis.
05 March 2009 04:13
|
Surah- Ar-Rum 30-22
"And among His signs is the creation of heavens and the earth, and the difference of your languages and colours. verily, in that are indeed signs for men of sound knowledge." Qu'ran
www.suntoumana.blogspot.com |
|
|
Momodou
Denmark
11824 Posts |
Posted - 05 Mar 2009 : 13:37:44
|
Social and Political Structurs in the Precolonial Periods
(Ethnic Groups of The Senegambia Region)
Written by Patience Sonko-Godwin and Published by Sunrise Publishers
P.O. Box 955, Banjul
The Gambia
A history book for students in The Gambia. The book "deals specifically with the social and political structures of the major ethnic groups..".
------------------------------------------
Suntu, the above book explains a lot about the SeneGambian cast system which is not limited to Kombos.
There are still communities/villages in the up-country where you will find two or more cemetries reserved for casts.
|
A clear conscience fears no accusation - proverb from Sierra Leone |
 |
|
|
toubab1020
12314 Posts |
Posted - 05 Mar 2009 : 14:01:48
|
Santa,would you consider the Physically Handicapped as being a cast in the light of your opening comments of "The essence of this piece is to both alert and warn about the impending dangers of persisting, promoting and upholding social stigmas detrimental to intellectual and societal growth"
What do you say? |
"Simple is good" & I strongly dislike politics. You cannot defend the indefensible.
|
|
|
|
Santanfara
3460 Posts |
Posted - 05 Mar 2009 : 20:24:12
|
Good question Toubab, No i will not consider the handicapped as being an element of being cast on its own. even among the freeborn, there are handicapped members. The handicapped is descriminated against base on their physical attributes which may not escape even members of the very elect.
Momodou, i heard of such scenarios. folks having two graves. what a load of nonsence! thanks for the info on the book. also the mandingo kingdoms of senegambia is a good reference point. in this case i preferred personal insight. |
Surah- Ar-Rum 30-22
"And among His signs is the creation of heavens and the earth, and the difference of your languages and colours. verily, in that are indeed signs for men of sound knowledge." Qu'ran
www.suntoumana.blogspot.com |
|
|
|
gambiabev
United Kingdom
3091 Posts |
Posted - 05 Mar 2009 : 22:08:03
|
I am very interested in this, as some time ago when I posted about slaves and masters in Kolior I was told it didnt exist!!!
In Kolior the village is divided by the main road and on one side of the road live the original master families and on the other side of the road live the 'slaves'.
There are 2 akalos....
When we first went to the village we never met any of the 'slaves'.
Now they seem to be working better together.
Apparently Mandinkas can tell from peoples surname which group they belong to.
If people from outside Gambia want to help Gambians it is important we learn more about these social practises, especially as they are quite subtle and often hidden.
I would love Gambian Mandinkas to post more about this so that I cna learn more. |
|
|
|
toubab1020
12314 Posts |
Posted - 05 Mar 2009 : 22:56:41
|
Come Brothers can you answer Gambiabev's historical questions? |
"Simple is good" & I strongly dislike politics. You cannot defend the indefensible.
|
|
|
|
Santanfara
3460 Posts |
Posted - 06 Mar 2009 : 00:54:22
|
| bev, your querry is interesting. to start with, the custom of cast is prevalent among all major tribes including the sarahulehs. among the fulas, wollofs etc. now coming to people's surmanes, yes, certain surnames are associated with a trade, for example a blacksmith may use his smith profession to symbolise his cast. similarly a cobbler may also use a certain title to signify who he or she is. this surnames use to mean something, since each cast benefit in social gatherings. but now, cast has no place, and its significance is dwendling, but all concern should add their voice in the sensitisation process. i delebarately avoid focusing on specific tribal practice inorder not to polarise the topic. since it is easy for some to label others tribalist on mere mention of sensitive facts. the important thing is to pass the message and expose the practice. |
Surah- Ar-Rum 30-22
"And among His signs is the creation of heavens and the earth, and the difference of your languages and colours. verily, in that are indeed signs for men of sound knowledge." Qu'ran
www.suntoumana.blogspot.com |
|
|
|
kaanibaa
United Kingdom
1169 Posts |
Posted - 06 Mar 2009 : 01:40:57
|
I have seen some Senegalese dramatic films on the topic and the high point of the show comes in various scenes.For me the most striking is the case of a young man wanting to marry with a girl of his choice but the two families had to undergo a very bitter war of words,none willing to give the other any respect or even endorse the marriage.One of the lovers finally fell sick and needed blood transfusion at a hospital where the father of the other lover went on a routine visit.In short, he was able to donate blood being the one with the suitable blood group required for the sick patient. It was administered and later on this fact became known and culminated in the two families reconciling and accepting the marriage between the lovers.The bone of contention in that film was a cultural barrier created in their cast system such that marriage between the two young persons from the said cast was unheard of, a big taboo. It took that blood donation which saved a life for the other party to see the light and accept that they were equals or that nothing but their ideological rift divided them.These things are existing in our societies but like Suntou said it is becoming obsolete, and many people in the large urban settlements do not bother about those social barriers, it is true though that once in every little it rears it's ugly head up creating so much bad blood.No body enjoys being looked down upon and for sure those who practice these acts rely on beliefs of their forebears and regard them very seriously.It may need a lot more than our bantaba forum to stop the said practices but then a wise saying goes that a journey of a thousand miles begins with a single step. Perhaps with our voices raised on the topic added to others elsewhere we might just get rid of this issue. i accept that at times though some people feel less disposed to tackle issues especially if it does not affect them, just take a look at what is pulling our very society down, from the political to the cultural arena. Just because some person is not directly affected by an act or deed he or she distances him/herself from it as it does not concern him/her. That in itself, may be a selfish attitude , but be that as it may, what such people fail to understand is those actions may very well eventually affect them , later on.
"Sinyo koo buka sinyo kari" a Mandinka proverb |
Edited by - kaanibaa on 07 Mar 2009 01:20:20 |
|
|
|
Santanfara
3460 Posts |
Posted - 06 Mar 2009 : 22:16:03
|
very interesting kaani. i will add this bit.
SOCIAL STRATIFICATION, EVEN KOMBO IS NOT INNOCENT
Apart from visible difference between rich and poor, Gambian society is largely divided by the culture of stratification. Some ethnic group may be openly known for direct segregation between sub-sectors of society. With other ethnics it is done in special ways. Gambia's social stratification is so real that even urbanisation is not enough to break the chains of a socially incompatible fabric.
Banjul, capital of Gambia is home to many from various locations through settlement by work or by marriage. The creole (decendants of liberated slaves from Sierra Leone) only marry within their close sub society. If anyone thinks that is because of their Christian bearing, there is more to that. There are other Christians among Serrer, Jola as examples. Only on occasions will inter- ethnic marriage take place between Akus and the rest. The Akus may have their own class set up based on level of money power or who goes to which church. Mandingo settlers in Banjul come from various places and would marry their kind. It is also the case that some Mandingo men marry other ethnics based on mutual regards. This in some occassion result in the offspring being unable to speak their father's language.
In Banjul, Mandingo social stratification is not readily visible. Most of those in commerce and trade are identified by what they do. Wollof have readily visible conduct of social division. Black smiths (tegga) will not marry into family of entertainers (ghewell.) The free born (gherr) will neither marry black smiths neither will they marry entertainers. This stratification is remarkably visible and modernisation has little influence over it. More to follow on others |
Surah- Ar-Rum 30-22
"And among His signs is the creation of heavens and the earth, and the difference of your languages and colours. verily, in that are indeed signs for men of sound knowledge." Qu'ran
www.suntoumana.blogspot.com |
|
|
|
Janko
Gambia
1267 Posts |
Posted - 07 Mar 2009 : 02:02:06
|
Thanks Santanfara, for a very interesting topic.
Just the fact that you bring it up on the table is a change.
You know, is like a ritual once you go through it you are never the same.
Social structure(s) is/are so deeply rooted in our minds- eye, perception, that they become automated and transformed into reflexes. We don’t think or reflect about them, they just are, they are obvious, normal and unquestionable. That’s why bringing such a discussion up on the table is unmasking the structure, breaking the taboo, that’s the beginning of change, the rest is left to individual self-reflection.
The caste names are also used as adjectives to describe a character ex. “You talk too much, are you a jaloo” and so fort. And on the other hand the jalollu in some circumstances or contexts like to assert themselves and their position and thereby strengthening the demarcation, to protect their trade, by saying ex. “I am a son of a jali”. And they would not teach anybody their trade if you are not one of them.
Lastly, these castes are the engine of the society without them there would be no entertainment, no farming tools or farming, safeé, shoes, handbags, they are very important in the communities. Consequently lifting up their function in and for the communities is one way to fling the stigma under the wheels of modernity.
|
Clean your house before pointing a finger ... Never be moved by delirious Well-wishers in their ecstasy |
Edited by - Janko on 07 Mar 2009 02:05:19 |
|
|
|
Santanfara
3460 Posts |
Posted - 10 Mar 2009 : 00:25:58
|
| indeed janko. powerful and meaningful comments. it would be interesting to know how some caste members are renegotiating their roles in society. Jaliba for instance has left the manden domian to move more central. his songs and beatings are very mix. is this a money generating strategy or a renegotiation? i wonder who now acts his role. |
Surah- Ar-Rum 30-22
"And among His signs is the creation of heavens and the earth, and the difference of your languages and colours. verily, in that are indeed signs for men of sound knowledge." Qu'ran
www.suntoumana.blogspot.com |
|
|
| |
Topic |
|
|
|
| Bantaba in Cyberspace |
© 2005-2024 Nijii |
|
|
|
Topic Locked
