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Journal articles on the topic 'Mandingue'

Author: Grafiati

Published: 4 June 2021

Last updated: 17 February 2022

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1

KANE, Dame. "Soundjata ou l’epopée mandingue à la lumiere de la structure du mythe du héros ou le désir d’etre Dieu de Philippe Sellier." FRANCISOLA 3, no. 1 (July 9, 2018): 88. http://dx.doi.org/10.17509/francisola.v3i1.11894.

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RÉSUMÉ. L’intrusion de l’oralité dans les champs de recherche universitaire d’Afrique noire dans les années 1960, a mis au grand jour la richesse des récits épiques maliens. Plusieurs possibilités se présentent dans leur étude notamment l’analyse de leur liens avec l’épopée occidentale. Ce qui pourrait se faire en nous appuyant sur l’approche de Sellier (1970) suivant une démarche comparative. Soundjata, figure historique fondatrice de l’empire du Mali et initiatrice de la charte du Manden établie à kouroukan Fouga avec ses alliés de Kirina ayant triomphé du Roi forgeron Soumaoro Kanté à la bataille de Kirina en1235, devient, de ce fait, un personnage épique. Son épopée chantée par les griots, autrefois détenteurs de l’histoire, sera reprise par plusieurs auteurs comme Niane (1960) dans Soundjata ou l’épopée mandingue qui exalte les exploits de ce Roi-lion qui continue de marquer la mémoire des africains notamment de son peuple. Dans cet article, il est question, donc, de voir si cette œuvre de Niane prend en considération les différentes étapes du modèle héroïque classique tel qu’il est présenté par Sellier (1970) dans La structure du mythe du héros ou le désir d’être Dieu. Mots-clés : épopée, héros, manding, négro-africain, Sellier, Soundjata ABSTRACT. The intrusion of orality into the academic research fields of black Africa in the 1960s brought to light the richness of Malian epic narratives. Several possibilities exist in their study, including the analysis of their links with the Western epic. This could be done by using the Sellier approach (1970) using a comparative approach. Soundjata, founding historical figure of the Malian empire and initiator of the Manden charter established at Kurukan Fouga with his Kirina allies having triumphed over the blacksmith king Soumaoro Kanté at the Battle of Kirina in 1235, becomes, therefore, an epic character . His epic sung by the griots, formerly holders of the story, will be taken up by several authors like Niane (1960) in Soundjata or the Mandingo epic that extols the exploits of this Lion King who continues to mark the memory of Africans including his people. In this article, it is a question, therefore, to see if this work of Niane takes into consideration the different stages of the classic heroic model as presented by Sellier (1970) in The structure of the myth of the hero or the desire of to be God. Keywords: épic, héro, manding, négro-african, Sellier, Soundjata

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2

Provost, Monique. "L’expression matérielle québécoise du djembé africain de culture mandingue." Ethnologies 37, no. 2 (October 18, 2017): 161–83. http://dx.doi.org/10.7202/1041492ar.

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Le djembé, tambour d’origine mandingue, est un objet culturel africain qui a connu un phénomène de mondialisation dans les années 1990. On le retrouve autant aux États-Unis qu’en Inde ou au Japon; il a même été adopté par certains Autochtones d’Amérique du Nord et il est fabriqué par des artisans québécois. Cet article présente une analyse comparative entre la méthode africaine traditionnelle de fabrication encore pratiquée aujourd’hui au Burkina Faso et la méthode québécoise. Cette comparaison des chaînes opératoires de chacun des artisans, finement illustrées, démontre comment la fabrication locale d’un objet exogène peut refléter les pratiques de la collectivité qui se l’approprie.

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3

Turco, Angelo. "Sémantiques de la violence : territoire, guerre et pouvoir en Afrique mandingue." Cahiers de géographie du Québec 51, no. 144 (February 19, 2008): 307–32. http://dx.doi.org/10.7202/017621ar.

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Résumé Le thème de la guerre dans l’Afrique mandingue est exploré dans ses articulations multiples (cosmogoniques, idéologiques et politiques), par rapport à la géographie. La tradition mandé de l’Afrique de l’Ouest permet de comprendre les modes de constitution d’une sémantique de la violence organisée, et surtout de la guerre dite juste, en analysant en particulier les déclinaisons du pouvoir en relation avec la territorialité.

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4

Vydrin, Valentin. "Vers une lexicographie mandingue sur la base de grands corpus annotés." Mandenkan, no. 63 (July 6, 2020): 89–110. http://dx.doi.org/10.4000/mandenkan.2281.

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5

Galtier, Gérard. "Un exemple d'écriture traditionnelle mandingue : le «masaba» des Bambara-Masasi du Mali." Journal des africanistes 57, no. 1 (1987): 255–66. http://dx.doi.org/10.3406/jafr.1987.2174.

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6

Hale, Thomas A. "Massa Makan Diabate: Un griot mandingue a la rencontre de l'ecriture (review)." Research in African Literatures 30, no. 2 (1999): 237–40. http://dx.doi.org/10.1353/ral.2005.0069.

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7

Horta, Jose da Silva. "La Perception Du Mande et De L'Identite Mandingue Dans Les Textes Europeens, 1453–1508." History in Africa 23 (January 1996): 75–86. http://dx.doi.org/10.2307/3171934.

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Aujourd'hui il n'est plus polémique reconnaître l'importance des textes européens pour l'étude des societes africaines qui ont établi des contacts avec les marchants, les missionaires, les prêtres, les aventuriers venus d'Europe en passant, ou même pour s'établir en Afrique. Aussi, ont-ils reçu des échos d'autres gens plus lointains, échos qui, parfois se révèlent des informations précieuses. Mais, en même temps, on a actuellement une vive conscience des problèmes d'interprétation et des doutes de crédibilité qui subissent les chercheurs à qui les textes européens puissent être utiles. Il serait presque inutile de rappeler que ces problèmes-là ne sont pas un exclusif de la manipulation des sources européennes mais se posent aussi, en ce qui concerne l'histoire de l'Afrique Occidentale, pour les sources arabes d'origine extérieure aux sociétés étudiées.Les textes véhiculent des représentations: leurs données sur les sociétés africaines sont une construction mentale d'une réalité extérieure perçue, (re)construction qui implique la mobilisation des schémas mentaux intériorisés et d'existence préalable et autonome envers cette réalité extérieure. Des représentations qui se bornent aux limites d'un observateur ou rédacteur dont la pensée est ordonnée par des catégories européennes, exogènes à l'object de connaissance et qui, de façon plus élargie, sont relatives aux conditions de production du texte en cause.Ce sont précisement les représentations qui font l'object de recherche auquel cet étude se situe: un object de charnière entre l'histoire européenne et l'histoire de l'Afrique. Il demande un double positionement et approche soit des sociétés européennes (qui produisent un discours anthropologique sur l'Africain), soit des sociétés africaines (object dinamique de ces représentations).

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8

Kedzierska Manzon, Agnieszka. "Dieux-matière (vivante) sans cesse reconfigurée : les fétiches en pays mandingue (Afrique de l’Ouest)." Cahiers d'anthropologie sociale N° 19, no. 2 (August 30, 2021): 124–40. http://dx.doi.org/10.3917/cas.019.0124.

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9

Derive, Jean. "Diaspora mandingue en région parisienne et identité culturelle. Productions de littérature orale en situation d’immigration." Journal des Africanistes, no. 80-1/2 (June 1, 2010): 237–50. http://dx.doi.org/10.4000/africanistes.2552.

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10

Garnier, Xavier. "KEITA Cheick M. Chérif, Massa Makan Diabaté. Un Griot mandingue à la rencontre de l’écriture, L’Harmattan, 1995." Études littéraires africaines, no. 4 (1997): 49. http://dx.doi.org/10.7202/1042392ar.

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11

Kyoore, Paschal Kyiiripuo. "Cheick M. Cherif Keita: Massa Makan Diabaté: Un Griot mandingue à la rencontre de l’écriture. (Paris: L’Harmattan, 1995)." Matatu 17-18, no. 1 (April 26, 1997): 350–53. http://dx.doi.org/10.1163/18757421-90000244.

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12

Larrue, Sébastien. "Le Parc National du Niokolo-Koba : un exemple de rupture entre le milieu et la société mandingue (Sénégal Oriental) ?" Cahiers d'Outre-Mer 55, no. 218 (July 1, 2002): 149–74. http://dx.doi.org/10.4000/com.1076.

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13

Hale, Thomas A. "BOOK REVIEW: Cheick M. Ch�rif Keita.MASSA MAKAN DIABAT�: UN GRIOT MANDINGUE � LA RENCONTRE DE L'�CRITURE. Paris: L'Harmattan, 1995." Research in African Literatures 30, no. 2 (June 1999): 237–40. http://dx.doi.org/10.2979/ral.1999.30.2.237.

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14

Cabi, Sambite Santos, and Fernando José Martins. "PROCESSO DA CONSTITUIÇÃO DA FRONTEIRA E CULTURA ETNICA ENTRE A COMUNIDADE FULA E MANDINGA EM GUINÉ-BISSAU." Alamedas 8, no. 1 (August 14, 2020): 188–203. http://dx.doi.org/10.48075/ra.v8i1.23828.

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O presente artigo tem o objetivo de abordar os processos de constituição da fronteira na identidade cultural e tradicional guineense (Guiné-Bissau), especificamente das etnias Fula e Mandiga. A análise será desenvolvida a partir da convivência e da relação do autor com o conflito envolvendo território e o processo de constituição étnica da identidade Fula e Mandiga. O trabalho consiste em uma discussão teórica sobre os conflitos territoriais envolvendo fulas e mandingas na procura de espaço e domínio do reino de Gabu. A metodologia utilizada será baseada em levantamento bibliográfico a partir das principais referências sobre assunto. Neste seguimento, autores como Docke (1999), Ratzel (1990), Silveira (2005) e Haesbaert (2004) ajudam a compreender o conflito entre fulas e mandigas na procura de dominação do território. O processo de constituição das sociedades fulas e mandingas no território guineense (Guiné-Bissau) começou com a chegada dos primeiros fulas no século XV (DJALO, 2012). Entende-se que a chegada de fulas no território de reino da Gabu, iniciou-se o processo de constituição étnico fula e mandinga nas comunidades da atual Guiné-Bissau, apesar de que os mandigas já habitavam no território do reino de Gabu antes dos conflitos.

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15

Jansen, Jan. "The Representation of Status in Mande: Did the Mali Empire Still Exist in the Nineteenth Century?" History in Africa 23 (January 1996): 87–109. http://dx.doi.org/10.2307/3171935.

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For the reconstruction of the history of the aftermath of the Mali empire, that is, the period 1500-1800, oral traditions are the only source of information. The history of this period has been reconstructed by Person and Niane. Their work has gained widespread acceptance. In this paper I will argue that these scholars made significant methodological errors—in particular, in interpreting chronology in genealogies, and their reading of stories about invasions and the seizure of power by younger brothers.My reading of the oral tradition raises questions about the nature of both sixteenth- and nineteenth-century Mande (that is the triangle Bamako-Kita-Kankan (see map), the region where the ‘Malinke’ live), and the medieval Mali empire, because I think that Mande royal genealogies have wrongly been considered to represent claims to the imperial throne of the Mali empire. In contrast, my reading of oral tradition suggests in retrospect that the organizational structure of the Mali empire may have been segmentary, and not centralized, ranking between segments under discussion, each group thereby creating a hierarchical image.The conventional wisdom seems to be that the Mali empire collapsed/disintegrated in the period from 1500 and 1800. As Person put it:Dans le triangle malinké, on ne trouvera plus au XIX siècle que des kafu, ces petites unités étatiques qui forment les cellules politiques fondamentales du monde mandingue. Certains d'entre eux savaient faire reconnaître leur hégémonie à leurs voisins, mais aucune structure politique permante n'existait à un niveau supérieur. Beaucoup d'entre eux, dont les plus puissants et les plus peuplés, seront alors commandées par des lignées Kééta qui se réclament avec quelque vraisemblance des empereurs du Mali médiéval.

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16

Kandala, Ngianga-Bakwin, Chibuzor Christopher Nnanatu, Glory Atilola, Paul Komba, Lubanzadio Mavatikua, Zhuzhi Moore, and Dennis Matanda. "Analysing Normative Influences on the Prevalence of Female Genital Mutilation/Cutting among 0–14 Years Old Girls in Senegal: A Spatial Bayesian Hierarchical Regression Approach." International Journal of Environmental Research and Public Health 18, no. 7 (April 6, 2021): 3822. http://dx.doi.org/10.3390/ijerph18073822.

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Background: Female genital mutilation/cutting (FGM/C) is a harmful traditional practice affecting the health and rights of women and girls. This has raised global attention on the implementation of strategies to eliminate the practice in conformity with the Sustainable Development Goals (SDGs). A recent study on the trends of FGM/C among Senegalese women (aged 15–49) which examined how individual- and community-level factors affected the practice, found significant regional variations in the practice. However, the dynamics of the practice among girls (0–14 years old) is not fully understood. This paper attempts to fill this knowledge gap by investigating normative influences in the persistence of the practice among Senegalese girls, identify and map ‘hotspots’. Methods: We do so by using a class of Bayesian hierarchical geospatial modelling approach implemented in R statistical software (R Foundation for Statistical Computing, Vienna, Austria) using R2BayesX package. We employed Markov Chain Monte Carlo (MCMC) techniques for full Bayesian inference, while model fit and complexity assessment utilised deviance information criterion (DIC). Results: We found that a girl’s probability of cutting was higher if her mother was cut, supported FGM/C continuation or believed that the practice was a religious obligation. In addition, living in rural areas and being born to a mother from Diola, Mandingue, Soninke or Poular ethnic group increased a girl’s likelihood of being cut. The hotspots identified included Matam, Tambacounda and Kolda regions. Conclusions: Our findings offer a clearer picture of the dynamics of FGM/C practice among Senegalese girls and prove useful in informing evidence-based intervention policies designed to achieve the abandonment of the practice in Senegal.

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17

Mazauric, Catherine. "Diakité (Drissa), Kuyatè, la force du serment. Aux origines du griot mandingue. Préface de Moussa Sow. Bamako : La Sahélienne ; Paris : L’Harmattan, 2009, 202 p. – ISBN 978-2-296-09229-7." Études littéraires africaines, no. 29 (2010): 147. http://dx.doi.org/10.7202/1027516ar.

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18

Johnson, Michelle. "'The Proof is on My Palm': Debating Ethnicity, Islam and Ritual in a New African Diaspora." Journal of Religion in Africa 36, no. 1 (2006): 50–77. http://dx.doi.org/10.1163/157006606775569604.

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AbstractFor Mandinga in Guinea-Bissau and Portugal, life-course rituals are currently provoking transnational debates on ethnic and religious identity. In Guinea-Bissau, these two identities are thought to be one and the same—to be Mandinga is to 'naturally' be Muslim. For Mandinga immigrants in Portugal, however, the experience of transnationalism and the allure of 'global Islam' have thrust this long-held notion into debate. In this article, I explore the contours and consequences of this debate by focusing on the 'writing-on-the-hand' ritual, which initiates Mandinga children into Qur'anic study. Whereas some Mandinga immigrants in Portugal view the writing-on-the-hand ritual as essential for conferring both Muslim identity and 'Mandinga-ness', others feel that this Mandinga 'custom' should be abandoned for a more orthodox version of Islam. Case studies reveal an internal debate about Mandinga ethnicity, Islam and ritual, one that transcends the common 'traditionalist'/'modernist' distinction. I suggest that the internal debate, although intensified by migration, is not itself a consequence of 'modernity' but has long been central to how Mandinga imagine themselves as both members of a distinct ethnic group and as practitioners of the world religion of Islam.

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Johnson, John, Peter Bryant, Mihaela Bacou, and Brunhilde Biebuyck. "Griots mandingues : caractéristiques et rôles sociaux." Africultures 61, no. 4 (2004): 13. http://dx.doi.org/10.3917/afcul.061.0013.

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20

Nodos y Nudos, Revista. "La cucarachita mandinga." Nodos y Nudos 5, no. 41 (October 4, 2017): 95. http://dx.doi.org/10.17227/01203916.6754.

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Nodos y Nudos, Revista. "La cucarachita mandinga." Nodos y Nudos 5, no. 41 (October 4, 2016): 95. http://dx.doi.org/10.17227/01224328.6754.

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22

Johnson, Michelle C. "Death and the Left Hand: Islam, Gender, and “Proper” Mandinga Funerary Custom in Guinea-Bissau and Portugal." African Studies Review 52, no. 2 (September 2009): 93–117. http://dx.doi.org/10.1353/arw.0.0187.

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Abstract:This article explores Islam, gender, and “proper” Mandinga funerary “custom” in Guinea-Bissau and Portugal, specifically the contradictions and debates between men and women about Mandinga custom and Islam as they play out in the ritual of shaking with the left hand, wailing at funerals, and visiting healers to investigate the nature of particular deaths. It suggests that far from constituting a “crisis of modernity,” these contradictions and debates have long been central to how Mandinga imagine themselves in a changing world. They have become intensified, however, in the transnational era, in which continuity among identity, place, and death has been ruptured.

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23

Bensignor, François. "Musiques mandingues, l'intarissable source d'un art bien vivant." Hommes et Migrations 1182, no. 1 (1994): 58–61. http://dx.doi.org/10.3406/homig.1994.2359.

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24

Kurdi, Moh, and Fatmawati Fatmawati. "PEMBERDAYAAN KELOMPOK MASYARAKAT MELALUI PENGEMBANGAN AGROINDUSTRI DI DESA MANDING TIMUR KECAMATAN MANDING." Jurnal ABDIRAJA 3, no. 1 (March 25, 2020): 18–21. http://dx.doi.org/10.24929/adr.v3i1.893.

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Desa Manding Timur berada di Kecamatan Manding Kabupaten Sumenep. Masyarakat di Desa Manding Timur selain menjadi pegawai, pedagang dan petani mempunyai pekerjaan lain sebagai pengusaha makanan olahan (Agroindustri). Diantara produk olahannya yang ada antara lain keripik pisang dan keripik singkong. Permasalahan yang dihadapi masyarakat Desa Manding Timur adalah rendahnya penguasanaan teknologi dan manajamen usaha masih rendah yang meliputi aspek administrasi keuangan, manajemen mutu dan manajemen pemasaran. Pada Agroindustri 80 % sistem administrasi keuangan belum tertata dengan baik dan masih banyak produk yang dihasilkan dengan kemasan yang masih sederhana sehingga kurang menarik dan kurang aman dari bahaya biologi, kimia dan fisik. Untuk jaminan mutu produk perlu adanya penyuluhan atau pengetahuan kemasan standar produk UMKM Agroindustri dan pemberian alat pengemasan. Diharapkan produk Agroindustri Desa Manding Timur mampu bersaing di tingkat regional dan nasional.Hasil program pengabdian masyarakat adalah 1) Pengrajin diberi pelatihan pembuatan laporan keuangan yang sederhana, dan pengrajin sudah mulai menerapkan pembukuan yang benar, 2) pengrajin diberi pelatihan cara pengemasan yang tepat dan dibuatkan label untuk merk produknya agar produknya tidak mudah rusak dan menarik konsumen.Pelaksanaan pemberdayaan masyarakat melalui pengembangan agroindustri di Desa Manding Timur Kecamatan Manding berjalan baik, dengan kegiatan pendampingan dan pelatihan pembuatan laporan keuangan sederhana serta pelatihan pengemasan dan penyerahan sealer serta plastik berbagai jenis yang dapat digunakan untuk mengemas produk para pengrajin. Peserta dalam kegiatan pengabdian memberikan tanggapan yang sangat baik dengan berpartisipasi mengikuti kegiatan secara tekun. Selain itu menyampaikan apresiasi kepada Tim Pelaksana karena telah memberikan pendampingan terhadap para pengrajin sehingga dapat menambah ketrampilan pengrajin untuk memajukan usahanya.

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Jansen, Jan. "Anthologie de chants mandingues: (Cote d'Ivoire, Guinee, Mali) (review)." Research in African Literatures 31, no. 1 (2000): 218–19. http://dx.doi.org/10.1353/ral.2000.0016.

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FUJIKANE, Michinori. "Spontaneous Use of Manding : Transference of Stimulus Control on a Selective Manding." Japanese Journal of Special Education 30, no. 2 (1992): 13–21. http://dx.doi.org/10.6033/tokkyou.30.13_2.

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Mattiuzzi, Michelle, Jota Mombaça, and SaraElton Panamby. "Le mandinguêt. Écriture performative message ancestral." Multitudes 65, no. 4 (2016): 128. http://dx.doi.org/10.3917/mult.065.0128.

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Guerrero Mosquera, Andrea. "The Bolsas Mandingas in Cartagena de Indias during the 17th century." Memorias 43 (March 8, 2021): 69–93. http://dx.doi.org/10.14482/memor.43.986.11.

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Jansen, Jan. "Des hommes et des betes--Chants de chasseurs mandingues (review)." Research in African Literatures 33, no. 1 (2002): 213–14. http://dx.doi.org/10.1353/ral.2002.0020.

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Paniagua-Cano, Edwin I., Diódoro Granados-Sánchez, and Ro L. Granados-Victorino. "Structure, goods and services of the Mandinga mangrove in Veracruz." Revista Chapingo Serie Ciencias Forestales y del Ambiente 24, no. 2 (April 30, 2018): 171–81. http://dx.doi.org/10.5154/r.rchscfa.2017.05.034.

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Navas Navas, Nicolás. "Poesia." Revista Universitaria del Caribe 13, no. 2 (October 10, 2014): 72. http://dx.doi.org/10.5377/ruc.v13i2.8502.

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Rodríguez, Jimena. "Jean-Pierre Tardieu, Del diablo mandinga al muntu mesiánico. El negro en la literatura hispanoamericana del siglo XX. Pliegos, Madrid, 2001; 210 pp." Nueva Revista de Filología Hispánica (NRFH) 51, no. 2 (July 1, 2003): 624–26. http://dx.doi.org/10.24201/nrfh.v51i2.2223.

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FANTHORPE, RICHARD. "LIMBA ‘DEEP RURAL’ STRATEGIES." Journal of African History 39, no. 1 (March 1998): 15–38. http://dx.doi.org/10.1017/s0021853797007135.

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The established historical view of the Upper Guinea Coast is that this naturally forested region was at first peripheral to the Manding civilization of the savanna zone. The arrival of Europeans on the coast in the fifteenth century then engendered a southward shift in the centre of gravity of historical processes. The Atlantic trade, in which the savanna states were also deeply involved, gave coastal populations vastly expanded opportunities for wealth accumulation and social mobility. In spite of numerous attempts at political centralization, ‘frontier’ conditions persisted in the region up to – and perhaps after – the establishment of colonial states. These conditions have been held to account for the region-wide importance of cultural institutions which either facilitate social accommodation between heterogenous groups (e.g. Islam, Manding and European linguistic creoles, Manding clan names, and secret societies), or reflect such processes (e.g. bilateral kinship, patron–client relations, and pre-colonial urbanization).

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34

Tamari, Tal. "A Bamana Commentary on Sūrat al-Wāqiʿa (Q. 56): A Linguistic and Stylistic Analysis." Journal of Qur'anic Studies 15, no. 3 (October 2013): 123–83. http://dx.doi.org/10.3366/jqs.2013.0116.

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Among the Manding and other long-Islamised peoples of West Africa, advanced religious instruction is based on the oral translation of Arabic books into a local language; the Qur'an may, furthermore, be interpreted in a ceremonial setting in Ramaḍān. This article discusses some of the most important linguistic, stylistic and content features of West African oral tafsīr as exemplified by a Bamana commentary collected near Segu, Mali, in 1998 (Bamana being one of the several closely related Manding languages). The Qur'anic text is parsed into meaningful segments as it is read aloud, each segment being immediately followed by its rendering in Bamana, and in some instances, also by ampler explanations in this language. Manding scholarly language is characterised both by specific syntactic structures and a specialised, technical vocabulary – constituted in part by Arabic loanwords and a set of key technical terms drawn from and shared by several African languages, but primarily of words created from Manding roots through compounding and/or derivation, or through attribution of specialised meanings to existing terms. The Bamana discourse transcribed and translated here is remarkable for its style, which draws on several of the rhetorical resources of this language, including culturally meaningful images, onomatopoeia and a high incidence of derived terms. Its substantive content is largely based on the Tafsīr al-Jalālayn and its meta-commentary by Aḥmad al-Ṣāwī (d. 1825).

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Rosa, Andrew Juan. "El que no Tiene Dingo, Tiene Mandingo." Journal of Black Studies 27, no. 2 (November 1996): 278–91. http://dx.doi.org/10.1177/002193479602700208.

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Jansen, Jan. "Éducation arithmétique sous forme d' apprentissage. La géomancie dans les Monts Mandingues." Cahiers d'études africaines, no. 201 (March 30, 2011): 9–49. http://dx.doi.org/10.4000/etudesafricaines.16581.

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Geysbeek, Tim. "A Traditional History of the Konyan (15th-16th Century): Vase Camara's Epic of Musadu." History in Africa 21 (1994): 49–85. http://dx.doi.org/10.2307/3171881.

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In an oral discourse passed down through many generations, the village elder Vase Kamara describes how a slave named Zo Musa Kòma founded the ancient town of Musadu in Guinea-Conakry, and he explains how the legendary Kamara ancestor Foningama later became a leader in Musadu. We tentatively date some elements of the Zo Musa stories to about the fourteenth and fifteenth century, when the Manding began to assimilate and push the Southwestern and Eastern Mande-speaking peoples from the Musadu area in the Konyan to the forest. Some of the Foningama related accounts seem to correspond to the era when the Kamara who settled in the Konyan became active in the sixteenth-century Mane “invasions.”Stories about Musadu's founding provide information about these movements and help bridge the histories of the savanna and forest peoples who live in Guinea, Côte d'Ivoire, and Liberia. The Musadu legend links the Konyaka to their kinsmen who live in the traditional heartland of the Mali empire in present-day northern Guinea and southern Mali. In addition, some Manding, Vai, Loma, Gola, Kpelle, Konor, Dan, and Mano trace their origins to Musadu, and reflect one Loma writer's claim that “all of the tribes in Liberia are from Musadu, or have some association with Musadu” (Korvali 1960:7).The main actors are Manding (Mandekan) speakers who migrated to the Mau/Gbè and Konyan regions of western Côte d'Ivoire and southern Guinea respectively. The Mauka/Gbèka and Konyaka are members of the Northern Mande language group and are classified as Maninka (Malinke). The Bamana (Bambara), Dyula (Jula), and Vai are other Northern Mande speakers. Vase claims that Foningama was Manding, and that Zo Musa was Kpelle. The Kpelle, Loma, and Konor are Southwestern Mande speakers, and the Dan (Gio) and Mano are Eastern Mande speakers.

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González Varela, Sergio. "Mandinga: Power and Deception in Afro-Brazilian Capoeira." Social Analysis 57, no. 2 (January 1, 2013): 1–20. http://dx.doi.org/10.3167/sa.2013.570201.

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Tamari, Tal. "The Development of Caste Systems in West Africa." Journal of African History 32, no. 2 (July 1991): 221–50. http://dx.doi.org/10.1017/s0021853700025718.

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Endogamous artisan and musician groups are characteristic of over fifteen West African peoples, including the Manding, Soninke, Wolof, Serer, Fulani, Tukulor, Songhay, Dogon, Senufo, Minianka, Moors, and Tuareg. Castes appeared among the Malinke no later than 1300, and were present among the Wolof and Soninke, as well as some Songhay and Fulani populations, no later than 1500. All the West African castes ultimately developed from at most three centers, located among the Manding, Soninke, and/or Wolof. Migration is the key process explaining the current distribution of caste people. Formation of blacksmith and bard castes among the Manding may be related to the Sosso–Malinke war, described in the Sunjata epic, which led to the founding of the Mali empire. As they evolved over time, castes acquired secondary specializations or changed occupations, and moved up or down in rank relative to other social groups. Although marriage alliances took place within a caste or among a limited number of castes, castes did not form demographic isolates. Children of caste men and slave concubines had caste status, while free persons taken captive in war sometimes claimed to be caste members. Assimilation of local artisans to a caste may have occurred when caste institutions were first introduced into a given area.

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Guillaume-Pey, Cécile. "Agnieszka Kedzierska-Manzon, Chasseurs mandingues. Violence, pouvoir et religion en Afrique de l’Ouest." Archives de sciences sociales des religions, no. 168 (December 31, 2014): 229. http://dx.doi.org/10.4000/assr.26471.

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Saputro, Triono Bagus, Fathin Finariyah, Siti Dianawati, Nur Fadlilatus Sholihah, and Dini Ermavitalini. "In Vitro Selection of Local Maize (Zea mays) on NaCl Stress and Its Genetic Characterization using RAPD." Biosaintifika: Journal of Biology & Biology Education 8, no. 3 (November 22, 2016): 344. http://dx.doi.org/10.15294/biosaintifika.v8i3.6934.

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<p>Maize (<em>Zea mays</em>) is one of graminae plants that widely spread for many purposes wheter in food industry, feed, or bioenergy. Those high utilization required an increment in production, but unfortunately the needs were not meet to the demands since conversion of agricultural area increase lately. Indonesia has 99.093 km of shoreline that recognize as marginal land where the salinity is high as well. This research try to obtain tolerant variant from two local cultivars that planted in Madura Island. Manding and Talango varieties were used as an explant for callus induction stage in MS supplemented with 2.4 D. The result show that 4 ppm of 2.4 D were the best concentration to induce the callus in both varieties. The induced callus were exposed to medium MS that contain NaCl (0, 2500, 5000, and 7500 ppm). In 7500 ppm of NaCl, Manding variety has 100% of surviving callus, while Talango variety only 66.7%. Furthermore, Manding variety shows a better performance in callus weight improvement with 170 mg, while Talango shows no improvement of callus weight. The result of RAPD analysis indicate that the genome characteristic were different between initial callus and surviving callus. Out of ten primers, only five primers shows polymorphism i.e OPA 13, OPB 07, OPC 02, OPK 20, and OPU 19. Manding can be further developed as high tolerance variety in Salinity stress, thus it proposed to be developed furthermore.</p><p>How to Cite</p><p>Saputro, T. B., Finariyah, F., Dianawati, S., Sholihah, N. F., & Ermavitalini, D. (2016). <em>In Vitro</em> Selection of Local Maize (<em>Zea mays</em>) on NaCl Stress and Its Genetic Characterization using RAPD. <em>Biosaintifika: Journal of Biology & Biology Education</em>, 8(3), 344-352. </p>

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DeVos, Andrew. "“Expect the Truth”: Exploiting History with Mandingo." American Studies 52, no. 2 (2013): 5–21. http://dx.doi.org/10.1353/ams.2013.0005.

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Ndiaye, Cheikh M. "Les frères Jérôme et Jean Tharaud : Avant-gardistes de la Négritude ?" Voix Plurielles 16, no. 1 (April 20, 2019): 45–56. http://dx.doi.org/10.26522/vp.v16i1.2181.

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« Les frères Jérôme et Jean Tharaud : Avant-gardistes de la Négritude ? » est un article sur La randonnée de Samba Diouf, un roman de guerre co-écrit par Jérôme Tharaud et Jean Tharaud et publié en 1922 chez Plon. Pour écrire leur roman, les frères Tharaud s’étaient inspirés de leurs causeries avec Alain Demaison, un Administrateur colonial français. Pour ses connaissances du Wolof/Ouolof et des langues mandingues, Demaison avait servi d’interprète auprès des tirailleurs sénégalais en 1915. Cet article tente de démontrer que La randonnée de Samba Diouf s’inscrit dans la dynamique du contre-discours colonial ; il précède aussi au mouvement de la Négritude souvent cité au cœur du projet de décolonisation de l’Afrique Occidentale Française.

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Yi, Janet I., LeeAnn Christian, Glenda Vittimberga, and Barry Lowenkron. "Generalized Negatively Reinforced Manding in Children with Autism." Analysis of Verbal Behavior 22, no. 1 (April 2006): 21–33. http://dx.doi.org/10.1007/bf03393024.

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Nepo, Kaori, Matt Tincani, Saul Axelrod, and Lois Meszaros. "iPod Touch® to Increase Functional Communication of Adults With Autism Spectrum Disorder and Significant Intellectual Disability." Focus on Autism and Other Developmental Disabilities 32, no. 3 (October 24, 2015): 209–17. http://dx.doi.org/10.1177/1088357615612752.

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Adults with autism spectrum disorder (ASD) and significant intellectual disability (ID) often have limited speech communication abilities. Abundant research supports use of augmentative and alternative communication (AAC) to enhance skills of children with ASD and ID, but less research has examined efficacy of AAC with non-speaking adults. In this study, three adults with ASD and significant ID were taught basic functional communication using the iPod Touch® with MyTalk Mobile® software within a single-case, multiple-probe across-subjects design. The iPod Touch® taught with most-to-least prompting increased participants’ independent manding, participants were able to discriminate between picture symbols, and participants’ manding generalized to a naturalistic setting with typically available preferred items. Implementation of AAC coincided with increases in speech for one participant. Results illustrate how an applied behavior analysis approach incorporating a speech generating device is effective in teaching communication to adults with ASD and significant ID.

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Conrad, David C. "Islam in the Oral Traditions of Mali: Bilali and Surakata." Journal of African History 26, no. 1 (January 1985): 33–49. http://dx.doi.org/10.1017/s0021853700023070.

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As a study of some Islamic factors involved in the construction of oral narrative by Manding bards, this article is chiefly concerned with two distinct cases in which griots have borrowed important legendary figures from the literature of Arabia. It is found that Bilali, described by traditional genealogists as progenitor of the ancient ruling branch of the Keita lineage, originated as Bilāl ibn Rabāḥ, a companion of Muhammad and the first mu'adhdhin. Genealogies or descent lists of early Malian rulers still contain names that have apparently survived from pre-Islamic times, but in most instances these early forebears of chiefly rank have been moved forward into the Islamic era and displaced as founding ancestors by figures like Bilali, who originated in Muslim Arab literature. Similarly, at the lower levels of the social hierarchy, major artisan classes like the blacksmiths and leatherworkers have adopted their own collective ancestors from Islamic tradition.In the case of Surakata, collective ancestor of Bambara and Mandinka griots, it is recalled that he began as Surāqa ibn Mālik, in Arab tradition an enemy of Muhammad who became an early convert to Islam, a conversion that seems to have had a special resonance in a West African setting where many people have made the same shift. Pre-Islamic themes in Manding oral tradition have in many cases been obliterated by the bards' preoccupation with Islamic subjects, particularly events from the life and times of the Prophet. However, despite the pervasiveness of Islamic themes, the blood motif found in some accounts of griot ancestry indicates that at least the essence of certain elements of pre-Islamic West African culture survives in Manding oral tradition.

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Lucena, Ricardo de Figueiredo, and Nilene Matos Trigueiro. "EDUCAÇÃO, JOGO DE CORPO E “MANDINGA” NA CAPOEIRA DE BIMBA." Cadernos CEDES 38, no. 104 (April 2018): 89–102. http://dx.doi.org/10.1590/cc0101-32622018179625.

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RESUMO: O presente trabalho se propôs a discutir como a capoeira escrava, criminalizada e violenta foi ressignificada sob a influência do Mestre Bimba, no final do século XIX, transformando-se em esporte nacionalmente conhecido como ginástica brasileira, no início do século XX. Em uma rua pobre do Pelourinho, Salvador, Bahia, em que habitavam vadios e prostitutas, Mestre Bimba estabelece a sua academia, fazendo da prática a qual dedicou toda a sua vida um espaço de educação e luta por reconhecimento em que a “mandinga”, a “malevolência” e a “malandragem” tornam-se objetos de ensino para brancos, negros, pobres e ricos.

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Turco, Angelo. "Semânticas da violência: guerra, território e poder na África mandinga." Varia Historia 22, no. 35 (June 2006): 125–49. http://dx.doi.org/10.1590/s0104-87752006000100008.

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Este artigo aborda o grande tema da guerra na África básica o qual apresenta articulações múltiplas. A tradição mandê, da África ocidental permite compreender os modos de constituição do significado da violência organizada, e em especial da guerra justa, com particular atenção às configurações do poder em relação à territorialidade.

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Thrasher, Steven W. "“Tiger Mandingo,” a Tardily Regretful Prosecutor, and the “Viral Underclass”." Souls 21, no. 2-3 (July 3, 2019): 248–52. http://dx.doi.org/10.1080/10999949.2019.1697159.

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Shimizu, Celine Parrenas. "Master-Slave Sex Acts: Mandingo and the Race/Sex Paradox." Wide Angle 21, no. 4 (1999): 42–61. http://dx.doi.org/10.1353/wan.2004.0005.

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