19 research outputs found
Images of Youssouph Demba in Kabadio (Ziguinchor)
No full textFor technical assistance, please contact [email protected]. Fieldwork Team: Dr. Fallou Ngom (Pricipal Investigator; Director, African Studies Center), Ablaye Diakité (Local Project Manager), Mr. Ibrahima Yaffa (General Field Facilitator), and Ibrahima Ngom (photographer). Technical Team: Professor Fallou Ngom (Principal Investigator, Project Director and former Director of the African Studies Center at Boston University)), and Eleni Castro (Technical Lead, BU Libraries). This collection of Mandinka Ajami materials is copied as part of the African Studies Center’s African Ajami Library. This is a joint project between BU and the West African Research Center (WARC), funded by the British Library/Arcadia Endangered Archives Programme. Access Condition and Copyright: These materials are subject to copyright and are distributed under the terms of the Creative Commons Attribution-NonCommercial 4.0 License, which permits non-commercial use, distribution, and reproduction in any medium, provided the original author and source are fully cited using the information below. For use, distribution or reproduction beyond these terms, contact Professor Fallou Ngom ([email protected]). Citation: Materials in this web edition should be cited as: Ngom, Fallou, Castro, Eleni, & Diakité, Ablaye. (2018). African Ajami Library: EAP 1042. Digital Preservation of Mandinka Ajami Materials of Casamance, Senegal. Boston: Boston University Libraries: http://hdl.handle.net/2144/27112. For Inquiries: Please contact Professor Fallou Ngom ([email protected]).Biography: Youssouph Demba was born and raised in Kabadio, located in the northwestern part of the region of Ziguinchor, where he received his Quranic education. He also attended French school for six years. After many years of Quranic studies and Sufi training, he conducted peripatetic learning under the guidance of several scholars in the region to deepen his knowledge in Islamic mystical sciences, including divination. He now works as a religious leader, diviner, healer, and researcher.Images of manuscript owner Youssouph Demba in Kabadio, Ziguinchor, Senegal, for the manuscript digitization work done in April and May 2018
Effet mode d'enquête sur la volonté à payer dans une étude d'évaluation contingente Internet: le cas des Centres de Justice de Proximité au Québec.
No full textCette étude vise à montrer l’effet du mode enquête sur la volonté à payer (VAP à travers la mise en œuvre des centres de justice de proximité (CJP au Québec. La méthode de l’évaluation contingente (MEC est utilisée pour caractériser les déterminants de la valeur des services offerts par les CJP en tant que service public. Car les bénéfices issus des services des CJP diffèrent de ceux des biens marchands étant donné leurs impossibilités d’être directement mesurés par un prix. Dans la plupart des cas, bien que les répondants provenant de la population québécoise n’aient pas beaucoup de connaissances et d'expérience avec le système juridique du Québec, ils sont tout à fait conscients de l’importance du projet pilote de centre de justice de proximité. Cela s’est manifesté par une VAP correspondant à 32,98. Ainsi, à travers ces résultats, cela pourrait engendrer un gain de 216,5 millions
NCAC_RDD_TAPE_0140A
No full textThis record will soon be published.History of Kaabu
Kabu was ruled by the Mandinkas, and during Mansa Sala Manneh reign, war broke out between them and the Fulas. They clashed because the Fulas were oppressed by the Mandinkas. Bakari Gidali and Mamadu Pateh Koyada travelled to Fouta Jallon to seek support from their Fula brothers. They took a large amount of silver for the leader, Almami Umaru at Timbo and reported their grievances. During this period Fouta had other spiritual leaders, Samba Mbombeya, Cherno Alieu Bubandiyam, and Karamo Kutubo. When this happened, Almami Umaru mobilized men from Labe, Sannu, Popodara, and Timbo to support their brothers in Kabu to fight against the Mandinkas. He mentioned that they were all descendants of Sira Meseng and Kumba Juba who hailed from Masina. Fouta Jallon went on to attack the Mandinkas in Kabu. They fought and were defeated by the Mandinkas, then they retreated back home. While Mansa Sala Manneh was ill, they launched another attack on the Kabu Mandinkas. Many Fula’s were killed, Mansa Sala Manneh exploded his gun house, and the Fulas were defeated again. When Mansa Sala Manneh died, he was succeeded by Janke Walley. Janke Walley was attacked and defeated by the Fulas and he blasted the gunpowder house. This explosion was known as “Turu Bang’ which signifies ethnic cleansing. Kabu kingdom was totally destroyed, and this was the end of Kabu’s empire. Kabu Sanneh came from Manding and settled in a town in Bundu called Kabu. He then proceeded to settle in MacCarthy. Eventually, some Kusunkas came to settle with them, and MacCarthy grew bigger and bigger. The people of MacCarthy fought and some were thrown to crocodiles in the river. Then the people said, “Makaati Janjantale,” which in Mandinka means MacCarthy has scattered. The name Janjambure emerged from that. Kabu Sanneh left MacCarthy to Ba Samba Dado, to a place that is known as Bansang today. This is where his daughter Mama Sona was born and later got married at Korrop in Cassamance. Korrop is the birthplace of the Fula Kingdom, and was later called Mama Kunda. Kabu Sanneh, had a son called Kama Sanneh who settled Kamako. While Malang Bunku, son of Kabu Sanneh established Mambuwa. Sankoli settlement was founded by Sankulla. Malang Sona travelled to Jinane and settled at Mansonna. Buwa Sanneh settled Kandul. Balli Sanneh, Kumansi, and Walley traveled to Badora and established Mandina. Malang Koteh went to dwell with the Jolas at Galumaru and founded the settlement of Kosse. Finally, Kolli Madi went to Kansonko and settled Kolbali. This was the extent of their settlement of towns. The Fulas felt threatened and fled to a place called Foreya, which subsequently became Kubesegi. The Fulas continued to settle Malibuna, Sanganabe, Bakari Lali, Pateh Windi and Kunta Bali. Kabu Sanneh’s son founded Poony, which later became the Kabu Kingdom. Poropana, Chanya, Pachis, Manna, Tumana, and Sama were all Mandinka settlements. Fulladou included: Nyampayo, Pattin, Kamako, Mambuwa, Pahawolo, sofaniama, Kamfojang, Manka Jenung, Kansonko. Malang Bulafema was sent by the Kabu ruler to rule Hamdallaye. While Sambu Manneh was at Bundu Sambu. Mamadi Nyariya was at Sulabali which was later called Sare Sambel Demba. Sambu Manneh, Manka Jenung and Mamadi Nyariya were all Nyancho Rulers in Firdu. Sankolli Jambang was also a ruler in Firdu. Enslaved persons were sold in Korrop, at a place called ‘Fiiri dulaa,’ which in Mandinka means a market. These slaves were later transported to Kossemar and Basse in the Gambia.
References to entities made in the recording
Culture: Mandinka and Fula
Language: Mandinka
Persons: Bakari Gidali, Mamdu Pateh Koyada, Sala Manneh, Almami Umaru, Samba Mbombeya, Cherno Alieu Bubandiyam, Karamo Kutubo, Sira Messeng, Kumba Juba, Kabu Sanneh, Kama Sanneh, Malang Bunku, Kabu Sanneh Jr., Sankolli Sanneh, Malang Sonna, Buwa Sanneh, Kamansi, Walley, Malang Koteh, Kolli Bali, Malang Bulafema, Sambu Manneh, Manka Jenung, Mamadi Nyariya, Sankolli Jambang
Relationships:
Mansa Sala Manneh was a ruler of Kabu
Mansa Sala Manneh was succeeded by Janke Walley
Almami Umaru was the Fouta Jallon leader at Timbo
Sira Messeng and Kumba Juba were the ancestors of the Fulas
Kabu Sanneh’s sons included, Kama Sanneh, Malang Sanneh, Sankolli Sanneh, Malang Sonna, Buwa Sanneh, Kumansi, Walley, Malang Koteh, Koli Madi, and Kabu Sanneh.
Places: Kabu Kingdom, Fouta Jallon, Timbo, Labe, Sannu, Popodara, Masina, Bundu Kabu, Maccarthy, Janjambure, Manding Kingdom, Banjang, Korrop, Mama Kunda, Kamako, Mansonna, Kandul bali Sanneh, Galumaru, kosse, Kansonko, Kolibali, Foreya, Kubesegi, Malibuna, Sanganabe, Bakari Lali, Pateh Windi, Kuntabali, Poony, Poropana,Chanya, Pachis, Manna, Tumana, Sama, Nyampayo, Pattin, Kamako, Mambuwa, Pahawolo, Sofaniama, Kamfojang, Manka Jenung, Kansonko, Sulabali, Sare Sambel Demba,Bundu Kabu, Hamdallaye, Kossemar, Basse
Movements: Kabu Sanneh moved from Manding and settled Kabu in Bundu and MacCarthy while his children settled other towns which later included Kabu Kingdom.
Enslaved persons were taken from Korrop in Firdu to Kossemar and Basse
Actions: Fouta Jallon attacked Kabu and was defeated twice, but they later conquered Kabu
Janke Wally exploded the gunpowder house for all to perish and that was called “Turu bang”
The people of Maccarthy clashed and many were killed and some thrown into the river
Time references: This occurred during the period of the enslavement trade
Additional information: The narrator did not provide more details about the Fouta Jallon war with Janke Walle
The Role of Artificial Intellect in Today’s Banking System
No full textThe article shows the use of artificial intellect (AI) in different spheres of banking, including client servicing, risk analysis, fraud combating, process automation and decision-making. AI use in banking fosters higher efficiency and accuracy of information processing. It makes automation of standard tasks easier and gives employees wider opportunities to work at complicated and analytical goals. AI helps banks assess quickly and correctly credit risks thereby decreasing possibility of default and enhancing general security of the banking system. The author pointed out that AI improves the quality of client servicing. Chat-bots based on AI can give fast and precise answers to client’s requests and assist in problem solving. Accurate treatment of requests gives banks an opportunity to develop personalized offers and services taking into account preferences and needs of clients. However, besides numerous benefits of using AI the author puts forward problems connected with challenges and difficulties of its introduction in the banking sector. Such issues of transparency, ethics of AI use, possible risks and threats need further study as well as the development of necessary control mechanisms
Aesop: Tales of Aethiop the African, Volume I.
No full textA curious book that badly needs an editor. Punctuation, grammar, and spelling mistakes abound. Even pagination is a mystery: the two-page introduction that starts on ii is followed by a preface listed as on iii. The introduction claims that Aethiop was a student of the African mystery schools and mentions the report that every ancient Greek author either quoted or mentioned Aethiop in their writings. There are twenty-nine fables here, listed--not in the order of their appearance--with their lessons on iv. Ten illustrations--not in order--are listed on i. Almost all of the fables have the byline As told by or Adapted by Jamal Koram the Storyman. At the end of the glossary and pronunciation guide (47) we learn that African-Americans were never, and shall never be slaves. A slave is defined as someone who has lost control of his or her ability to be themselves, or to be free (52). The fables frequently shift traditional characters to African characters. Some fables are developed in distinctively different ways. Thus the resident moles poison the intruding, squatting porcupine (1). The wolf eats the boy in the middle of his last shout (5). The Lion and the Water Buffaloes adds to the usual unity moral this one: Respect our mothers (13). Many of the illustrations are on the backs of the pages they are meant to illustrate. The horse and the deer becomes The Zebra and the Ikiti (17). Koram moralizes in unusual fashion on his version of TH, in which a terrapin takes the place of the tortoise: Slow and steady wins the race, if you are racing against arrogance and stupidity. Otherwise, quick, fast, and steady wins the race against all comers. There is a fine moral for FC, which includes a civet here, not a fox: Know yourself and love yourself, and you will always be able to separate the message from the messenger (22). DLS has both a good promythium and a good moral: If you don't know who you are, you will try to be some of everybody.... Sometimes it is better to be yourself and to keep your mouth shut (31). Is there a strange transformation in the last story? I think that usually a donkey carries a priest who carries the statue. Here an Ethiopian captive is able to join in on the project (46).First editionFirst printingJamal Kora
Kitaaboo Foloota: The Book Began
No full textThe entire manuscript is available for download as a PDF file(s). Higher-resolution images may be available upon request. For technical assistance, please contact [email protected]. Fieldwork Team: Dr. Fallou Ngom (Pricipal Investigator; Director, African Studies Center), Ablaye Diakité (Local Project Manager), Mr. Ibrahima Yaffa (General Field Facilitator), and Ibrahima Ngom (photographer). Technical Team: Professor Fallou Ngom (Principal Investigator; Project Director and former Director of the African Studies Center at Boston University)), and Eleni Castro (Technical Lead, BU Libraries). This collection of Mandinka Ajami materials is copied as part of the African Studies Center’s African Ajami Library. This is a joint project between BU and the West African Research Center (WARC), funded by the British Library/Arcadia Endangered Archives Programme. Access Condition and Copyright: These materials are subject to copyright and are distributed under the terms of the Creative Commons Attribution-NonCommercial 4.0 License, which permits non-commercial use, distribution, and reproduction in any medium, provided the original author and source are fully cited using the information below. For use, distribution or reproduction beyond these terms, contact Professor Fallou Ngom ([email protected]). Citation: Materials in this web edition should be cited as: Ngom, Fallou, Castro, Eleni, & Diakité, Ablaye. (2018). African Ajami Library: EAP 1042. Digital Preservation of Mandinka Ajami Materials of Casamance, Senegal. Boston: Boston University Libraries: http://hdl.handle.net/2144/27112. For Inquiries: please contact Professor Fallou Ngom ([email protected]). For technical assistance, please contact [email protected] / Custodial history: The manuscript owner copied it from his nephew, Bamba Djiba, who received it from his teacher, Mamading Kante, a son of Al-hadji Aliou Kante from The Gambia.The document is a Mandinka Ajami poem titled Kitaaboo Foloota (English: The Book Began), which alludes to the beginning of the Quran. This poem praises God and Prophet Muḥammad and teaches tawḥid (English: oneness of God). It was copied by the owner’s father. This poem is very popular among Mandinka scholars and copies have been found in several collections
Jajimo Ramuloo: Divination on Paper
No full textThe entire manuscript is available for download as a PDF file(s). Higher-resolution images may be available upon request. For technical assistance, please contact [email protected]. Fieldwork Team: Dr. Fallou Ngom (Pricipal Investigator; Director, African Studies Center), Ablaye Diakité (Local Project Manager), Mr. Ibrahima Yaffa (General Field Facilitator), and Ibrahima Ngom (photographer). Technical Team: Professor Fallou Ngom (Principal Investigator; Project Director and former Director of the African Studies Center at Boston University)), and Eleni Castro (Technical Lead, BU Libraries). This collection of Mandinka Ajami materials is copied as part of the African Studies Center’s African Ajami Library. This is a joint project between BU and the West African Research Center (WARC), funded by the British Library/Arcadia Endangered Archives Programme. Access Condition and Copyright: These materials are subject to copyright and are distributed under the terms of the Creative Commons Attribution-NonCommercial 4.0 License, which permits non-commercial use, distribution, and reproduction in any medium, provided the original author and source are fully cited using the information below. For use, distribution or reproduction beyond these terms, contact Professor Fallou Ngom ([email protected]). Citation: Materials in this web edition should be cited as: Ngom, Fallou, Castro, Eleni, & Diakité, Ablaye. (2018). African Ajami Library: EAP 1042. Digital Preservation of Mandinka Ajami Materials of Casamance, Senegal. Boston: Boston University Libraries: http://hdl.handle.net/2144/27112. For Inquiries: please contact Professor Fallou Ngom ([email protected]). For technical assistance, please contact [email protected] / Custodial history: The manuscript owner copied it from his friend, Tidiane Dieme, who received it from his teacher who studied at the Solly family's Quranic school in Karantaba in Sedhiou.The manuscript deals with divination techniques using a sheet of paper. This method of divination is part of Khatt al-Raml in Arabic, which is a very old and popular tradition in Mandinka communities. The divination techniques include utilizing astrological signs (seven stars) to diagnose the roots of people's concerns and to provide appropriate remedies. The manuscript is mostly written in Mandinka Ajami
Keñe Ramuloo: Divination on Sand
No full textThe entire manuscript is available for download as a PDF file(s). Higher-resolution images may be available upon request. For technical assistance, please contact [email protected]. Fieldwork Team: Dr. Fallou Ngom (Pricipal Investigator; Director, African Studies Center), Ablaye Diakité (Local Project Manager), Mr. Ibrahima Yaffa (General Field Facilitator), and Ibrahima Ngom (photographer). Technical Team: Professor Fallou Ngom (Principal Investigator; Project Director and former Director of the African Studies Center at Boston University)), and Eleni Castro (Technical Lead, BU Libraries). This collection of Mandinka Ajami materials is copied as part of the African Studies Center’s African Ajami Library. This is a joint project between BU and the West African Research Center (WARC), funded by the British Library/Arcadia Endangered Archives Programme. Access Condition and Copyright: These materials are subject to copyright and are distributed under the terms of the Creative Commons Attribution-NonCommercial 4.0 License, which permits non-commercial use, distribution, and reproduction in any medium, provided the original author and source are fully cited using the information below. For use, distribution or reproduction beyond these terms, contact Professor Fallou Ngom ([email protected]). Citation: Materials in this web edition should be cited as: Ngom, Fallou, Castro, Eleni, & Diakité, Ablaye. (2018). African Ajami Library: EAP 1042. Digital Preservation of Mandinka Ajami Materials of Casamance, Senegal. Boston: Boston University Libraries: http://hdl.handle.net/2144/27112. For Inquiries: please contact Professor Fallou Ngom ([email protected]). For technical assistance, please contact [email protected] / Custodial history: The manuscript owner copied it from his friend, Tidiane Dieme, who received it from his teacher who studied at the Solly family's Quranic school in Karantaba in Sedhiou.The manuscript deals with divination techniques using sand. This form of divination is part of Khatt al-Raml in Arabic, which is very old and popular in Mandinka communities. The techniques include interpretations of sixteen signs to identify people’s problems and provide appropriate solutions. Each of the sixteen signs corresponds to a name of an Abrahamic Prophet. The manuscript is mostly written in Mandinka Ajami
The Rise of Facebook Marketing in Chinese Companies
No full textThe use of Facebook as a social media handle for marketing is getting increasingly common. These platforms are used for not just communication, but also to promote business operations in society. China is one of the world's fastest-growing economies, and its corporate operations have embraced social media technology as a means of selling their products both domestically and worldwide. The purpose of this article is to discuss how Chinese businesses use Facebook social media to their brands awareness. By sampling a few social media sites aside the main focus, Facebook, the author examined how social media platforms can be used as marketing tools in China. The author discovered that social media has developed a significant relationship between firms in china and customers around the world, and that social media is an important role in the success of businesses because of its ability to offer information and wild audience
Biography of Al-hadji Aliou Kante
No full textThe entire manuscript is available for download as a PDF file(s). Higher-resolution images may be available upon request. For technical assistance, please contact [email protected]. Fieldwork Team: Dr. Fallou Ngom (Pricipal Investigator; Director, African Studies Center), Ablaye Diakité (Local Project Manager), Mr. Ibrahima Yaffa (General Field Facilitator), and Ibrahima Ngom (photographer). Technical Team: Professor Fallou Ngom (Principle Investigator, Project Director and former Director of the African Studies Center at Boston University), and Eleni Castro (Technical Lead, BU Libraries). This collection of Mandinka Ajami materials is copied as part of the African Studies Center’s African Ajami Library. This is a joint project between BU and the West African Research Center (WARC), funded by the British Library/Arcadia Endangered Archives Programme. Access Condition and Copyright: These materials are subject to copyright and are distributed under the terms of the Creative Commons Attribution-NonCommercial 4.0 License, which permits non-commercial use, distribution, and reproduction in any medium, provided the original author and source are fully cited using the information below. For use, distribution or reproduction beyond these terms, contact Professor Fallou Ngom ([email protected]). Citation: Materials in this web edition should be cited as: Ngom, Fallou, Castro, Eleni, & Diakité, Ablaye. (2018). African Ajami Library: EAP 1042. Digital Preservation of Mandinka Ajami Materials of Casamance, Senegal. Boston: Boston University Libraries: http://hdl.handle.net/2144/27112. For Inquiries: please contact Professor Fallou Ngom ([email protected]). For technical assistance, please contact [email protected] / Custodial history: The manuscript owner copied it from his nephew, Bamba Djiba, who received it from his teacher, Mamading Kante, a son of Al-hadji Aliou Kante from The Gambia.The document is a biography of Al-hadji Aliou Kante, a Mandinka scholar from Kombo-Sifo in The Gambia. It documents his life, education, and experience with prominent religious scholars he encountered in his lifetime, including Mame Bamba Barro who was a disciple of Cheikh Ahmadou Bamba Mbacke (1853-1927), the founder of the Muridiyya Sufi order. Besides his biography, other themes in the document include poetry that praises Prophet Muḥammad, the author’s interactions with local scholars, their names, and the places he visited in the region. Al-hadji Aliou Kante is celebrated in his community for having converted many people to Islam and having built several mosques in the Senegambia. This document is typed and written in Arabic
