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 Re: الفلان .. الفولانوية .. الاسلام .. التيجانية .. التأثير و التأثر (Re: Biraima M Adam)
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The concept of pulaaku
„Pulaaku is an abstract noun formed from the root ‘ful-‘ from which are other terms (like): Pullo, Fulçe (a Fulani, Fulanis), Fulfulde (the language, Fula), and pulaade (to act like a Fulani) are also derived.“ (RIESMAN 1977:127). pulaaku therefore means „the qualities appropriate to a Fulani“ (cf. RIESMAN 1977:127). Abu Manga (not published) describes pulaaku with all its ideals as „the cornerstone of the Fulani culture“ and cites a proverb in which dignity, one of the highest aspects of pulaaku, is illustrated: NeÃÃaaku Ãum nebbam to rufi çoftataako“ (‘Dignity is like oil, once split it cannot be redeemed’).
However, by far the most comprehensive definition of pulaaku is given in VEREECKE (1986:98) „Pulaaku specifies the actual rules or guidelines for ap-propriate behaviour and presentation of self, as well as a series of virtues and personal attributes, which may be viewed as rewards for behaving like a Pullo.“ In other words, pulaaku ‘is a Fulbe-exclusive marker.’
Although the concept of pulaaku is a universal one, common to all Fulçe wherever they may be, the extent of its use by the Fulçe varies from one dia-lectal area to another or, indeed, from one person to another, depending on his exposure, or lack of it, to non-Fulçe values and influences.
As a matter of fact, some aspects of pulaaku have proved to be inimical to social interaction. For example, a Pullo would rather remain hungry than par-take freely in food and drinks at a party. More serious still is when the fear of losing one’s pulaaku stops a Pullo from sending his children to school to ac-quire Western education. This has tended to make the Fulçe very conservative in their general worldview.
There are many different aspects of pulaaku. If a person displays any of them he will be regarded as a Pullo or be liken to one. VEREECKE (1986: 98), for instance, reports that up to 15 components of pulaaku were identified in a study they undertook. Naturally, these components vary considerably in their occurrence and applicability. This is to say that it is rare, if not impossible, for any one individual Pullo to display all of them.
However, for the purpose of this paper, only five of the most prominent components of pulaaku will be discussed. Each of them will be illustrated by two or more appropriate Fulfulde proverbs. This is followed by a brief ex-planation of each of the proverbs.
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Some of the Fulfulde proverbs that mirror pulaaku
Collins English Dictionary defines a proverb as „a short memorable, and often highly condensed saying, embodying, especially with bold imagery, some commonplace facts of experience’. Every language has its own proverbs that are peculiar to it, and Fulfulde is no exception. For the purpose of this study, a careful selection of those Fulfulde proverbs that best exemplify the concept of pulaaku has been made.
Semteende
This is by far the most important component of pulaaku. It is also the most easily noticed; but not so easy to define. Its literal meaning is ‘shamefulness’. However, such terms as ‘being reserved’ or ‘shy’ will be less pejorative. It is expected of a true Pullo to display this characteristic. Among the proverbs that best depict semteende are the following:
a. Torii heçii maa noye hakko toroo heçaayi?
(To be granted one’s request is shameful enough, let alone when the request is turned down.)
To the Pullo, it is very degrading to beg or request for something from some-one. It is much more honourable for him to suppress such an urge no matter how pressing it might be. This is one of the attributes that may be harmful to the Pullo since it makes him keep to himself in a socially undesirable isola-tion. The most positive aspect of the concept of ‘semteendé’ is that it teaches humility and self-denial. A Pullo who displays it will never be boastful and selfish.
b. To honnduko nyaamii gite boo semta.
(If the mouth has eaten, then the mouth must feel ashamed (expresses only gratitude).
This proverb advises people who receive favours from someone that they should show deference as a sign of gratitude. It is absolutely necessary for one to openly display his pleasure and gratitude in return for favours and kindness received.
c. Koo moye dura Ãi yeeso muuÃum.
(Let everyone take care of what is in front of him.)
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This proverb is saying that one should mind one’s business and not to poke one’s nose into other people’s business. Most people do not take it kindly when they are given unsolicited advice. This is why a Pullo, in order to avoid being told off, tries to mind his own business.
Munyal
This can be interpreted to mean patience, tolerance or perseverance. It is ex-pected of a Pullo to display this quality. Some of the proverbs that best depict Munyal include the following:
a. No ndiyam luggiri fuu woodi njaareendi
(No matter how deep a body of water is, there is fine sand at the bottom.)
The proverb teaches us that whatever difficulty we may face, there will be re-lief in the end, if only we persevere. It is expected of a Pullo to display a high degree of perseverance. He must not always expect quick results or easy solu-tions to problems. It was reported that once a Pullo came across a group of people surrounding a dead body near a river. By way of commiserating with the people, he asked what the cause of the death was. He was drowned in the river because he did not know how to swim. That was the reply. Why didn’t he go round the river? So asked the Pullo. How long do you think that would take? replied the people. How long will it take him to lie here? Said the Pullo. This short anecdote testifies not only to the Pullo’s witticism but also to his tremendous capacity for perseverance.
b. Goonga hiiÃay hiddeko ko jaçee.
(The truth will become old before people accept it.)
The proverb is warning us not to expect people to readily accept the truth. It takes them a long time before they realise what it is. So, be prepared to give them time! The need for patience is therefore of paramount importance.
c. Uumaaka çurii mbolwaaka.
(What is groaned about surpasses what is spoken about.)
When seemingly healthy people groan, it is a sign that they are carrying the burden of what worries them. In other words, there is more than meets the eyes, as it were. This also means that complaining and grumbling about an issue does not always help matters.
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EnÃam
The meaning of this aspect of pulaaku is being kind and affectionate, es-pecially to one’s own relations or kindred. The proverbs that depict enÃam include:
a. Ko meemi kine fuu meemii gite.
(Whatever affects the nose, affects the eyes also.)
This proverb teaches us that whatever affects one’s family members or close friends also affects one. So, one rejoices with them when they are happy and commiserates with them when they are sad. In short, it teaches us to be hu-mane, compassionate and to have flow-feeling.
b. KoÃo Ãum ndiyam ndoggoojam.
(A visitor is like run-off water.)
This proverb is calling on us to be kind to our guests because they are as tran-sient as the run-off water. It is therefore advisable to be much as nice to them as possible while they are still with us.
Ngorgu
The literal meaning of ngorgu is ‘manliness’. It also means bravery. The proverbs that depict ngorgu include the following:
a. GiÃÃo çokkon colli doole yaaça gi’e.
(He who goes after birds’ nests must be prepared to tread on thorns.)
The proverb makes it clear that one has to labour first before one enjoys the fruits of one’s labour. In other words, ‘duty first before pleasure’, as the say-ing goes.
b. Sollaare teppere çurii nde pooçe.
(The dust on the heels is better than the one on the buttocks.)
This proverb is saying that when you are on your feet it is the heels that be-come dusty; but if you are sitting down, it is the buttocks that become dusty. The message, therefore, is one must not be lazy, but be up and doing.
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NeÃÃaaku
The meaning of neÃÃaaku is dignity or self-respect. The proverbs that best depict this aspect of pulaaku include:
a. Nyaami haaraayi, çiiri haaray na?
(If after eating, one is not full, will licking the bowl make one full?)
This proverb admonishes against doing something that is beneath one’s dignity. According to Fulçe custom, grown ups and children do not normally eat from the same bowl. The grown ups must not eat all the food in their bowl; they must leave something for the children. This is referred to as çiirol or ‘licking’.
b. Ndikka toraaki e wujjuki.
(It is better to beg than to steal.)
To a Pullo, begging is too lowering. However, if a choice is to be made, natu-rally, begging is far more honourable and, needless to say, legal.
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| العنوان |
الكاتب |
Date |
| الفلان .. الفولانوية .. الاسلام .. التيجانية .. التأثير و التأثر | احمد حامد صالح | 04-09-08, 01:19 PM |
| Re: الفلان .. الفولانوية .. الاسلام .. التيجانية .. التأثير و التأثر | احمد حامد صالح | 04-09-08, 03:16 PM |
| Re: الفلان .. الفولانوية .. الاسلام .. التيجانية .. التأثير و التأثر | احمد حامد صالح | 04-09-08, 05:49 PM |
| Re: الفلان .. الفولانوية .. الاسلام .. التيجانية .. التأثير و التأثر | احمد حامد صالح | 04-09-08, 06:12 PM |
| Re: الفلان .. الفولانوية .. الاسلام .. التيجانية .. التأثير و التأثر | Biraima M Adam | 04-10-08, 00:33 AM |
| Re: الفلان .. الفولانوية .. الاسلام .. التيجانية .. التأثير و التأثر | احمد حامد صالح | 04-10-08, 09:42 AM |
| Re: الفلان .. الفولانوية .. الاسلام .. التيجانية .. التأثير و التأثر | احمد حامد صالح | 04-10-08, 10:20 AM |
| Re: الفلان .. الفولانوية .. الاسلام .. التيجانية .. التأثير و التأثر | عبدالكريم الامين احمد | 04-10-08, 02:14 PM |
| Re: الفلان .. الفولانوية .. الاسلام .. التيجانية .. التأثير و التأثر | احمد حامد صالح | 04-10-08, 05:31 PM |
| Re: الفلان .. الفولانوية .. الاسلام .. التيجانية .. التأثير و التأثر | احمد حامد صالح | 04-10-08, 06:20 PM |
| Re: الفلان .. الفولانوية .. الاسلام .. التيجانية .. التأثير و التأثر | Biraima M Adam | 04-11-08, 04:27 AM |
| Re: الفلان .. الفولانوية .. الاسلام .. التيجانية .. التأثير و التأثر | Biraima M Adam | 04-11-08, 05:03 AM |
| Re: الفلان .. الفولانوية .. الاسلام .. التيجانية .. التأثير و التأثر | احمد حامد صالح | 04-11-08, 12:18 PM |
| Re: الفلان .. الفولانوية .. الاسلام .. التيجانية .. التأثير و التأثر | احمد حامد صالح | 04-11-08, 03:58 PM |
| Re: الفلان .. الفولانوية .. الاسلام .. التيجانية .. التأثير و التأثر | احمد حامد صالح | 04-11-08, 04:28 PM |
| Re: الفلان .. الفولانوية .. الاسلام .. التيجانية .. التأثير و التأثر | احمد حامد صالح | 04-11-08, 04:53 PM |
| Re: الفلان .. الفولانوية .. الاسلام .. التيجانية .. التأثير و التأثر | Biraima M Adam | 04-11-08, 11:56 PM |
| Re: الفلان .. الفولانوية .. الاسلام .. التيجانية .. التأثير و التأثر | Biraima M Adam | 04-12-08, 00:11 AM |
| Re: الفلان .. الفولانوية .. الاسلام .. التيجانية .. التأثير و التأثر | احمد حامد صالح | 04-12-08, 11:15 AM |
| Re: الفلان .. الفولانوية .. الاسلام .. التيجانية .. التأثير و التأثر | احمد حامد صالح | 04-12-08, 02:05 PM |
| Re: الفلان .. الفولانوية .. الاسلام .. التيجانية .. التأثير و التأثر | احمد حامد صالح | 04-13-08, 12:22 PM |
| Re: الفلان .. الفولانوية .. الاسلام .. التيجانية .. التأثير و التأثر | احمد حامد صالح | 04-13-08, 12:42 PM |
| Re: الفلان .. الفولانوية .. الاسلام .. التيجانية .. التأثير و التأثر | احمد حامد صالح | 04-13-08, 12:47 PM |
| Re: الفلان .. الفولانوية .. الاسلام .. التيجانية .. التأثير و التأثر | احمد حامد صالح | 04-13-08, 01:03 PM |
| Re: الفلان .. الفولانوية .. الاسلام .. التيجانية .. التأثير و التأثر | احمد حامد صالح | 04-13-08, 01:13 PM |
| Re: الفلان .. الفولانوية .. الاسلام .. التيجانية .. التأثير و التأثر | Ahmed El Gasim | 04-13-08, 10:08 PM |
| Re: الفلان .. الفولانوية .. الاسلام .. التيجانية .. التأثير و التأثر | احمد حامد صالح | 04-14-08, 10:39 AM |
| Re: الفلان .. الفولانوية .. الاسلام .. التيجانية .. التأثير و التأثر | الطيب رحمه قريمان | 04-14-08, 12:42 PM |
| Re: الفلان .. الفولانوية .. الاسلام .. التيجانية .. التأثير و التأثر | احمد حامد صالح | 04-14-08, 05:35 PM |
| Re: الفلان .. الفولانوية .. الاسلام .. التيجانية .. التأثير و التأثر | احمد حامد صالح | 04-14-08, 05:40 PM |
| Re: الفلان .. الفولانوية .. الاسلام .. التيجانية .. التأثير و التأثر | Biraima M Adam | 04-16-08, 05:33 AM |
| Re: الفلان .. الفولانوية .. الاسلام .. التيجانية .. التأثير و التأثر | احمد حامد صالح | 04-18-08, 12:08 PM |
| Re: الفلان .. الفولانوية .. الاسلام .. التيجانية .. التأثير و التأثر | احمد حامد صالح | 04-25-08, 01:22 PM |
| Re: الفلان .. الفولانوية .. الاسلام .. التيجانية .. التأثير و التأثر | Biraima M Adam | 04-26-08, 10:32 PM |
| Re: الفلان .. الفولانوية .. الاسلام .. التيجانية .. التأثير و التأثر | Biraima M Adam | 04-26-08, 10:57 PM |
| Re: الفلان .. الفولانوية .. الاسلام .. التيجانية .. التأثير و التأثر | احمد حامد صالح | 04-27-08, 12:04 PM |
| Re: الفلان .. الفولانوية .. الاسلام .. التيجانية .. التأثير و التأثر | احمد حامد صالح | 04-30-08, 05:40 PM |
| Re: الفلان .. الفولانوية .. الاسلام .. التيجانية .. التأثير و التأثر | احمد حامد صالح | 05-03-08, 02:48 PM |
| Re: الفلان .. الفولانوية .. الاسلام .. التيجانية .. التأثير و التأثر | Biraima M Adam | 05-03-08, 06:57 PM |
| Re: الفلان .. الفولانوية .. الاسلام .. التيجانية .. التأثير و التأثر | احمد حامد صالح | 05-04-08, 11:06 AM |
| Re: الفلان .. الفولانوية .. الاسلام .. التيجانية .. التأثير و التأثر | احمد حامد صالح | 05-05-08, 06:40 PM |
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