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Journal articles on the topic 'Songhay'

Author: Grafiati

Published: 4 June 2021

Last updated: 26 July 2025

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1

Ibrahim, Maiga. "Language, Identity, and Belonging: The Challenges of the "Lost Songhays" In Navigating Cultural Expectations." International Journal of Social Science and Human Research 07, no. 12 (2024): 8809–12. https://doi.org/10.5281/zenodo.14265700.

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In southern Mali, individuals of mixed Songhay heritage who lack proficiency in their family language are often labeled “Lost Songhays.” This study investigates how these Lost Songhays navigate their cultural identity and the social challenges associated with not speaking Songhay, especially within the dominant Bambara-speaking environment of Bamako. Based on interviews with 46 participants, the findings reveal that while 86% identify strongly as Songhay, their inability to speak the language results in social stigma and feelings of alienation. Participants report a deep sense of r

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2

Singleton, Brent. "Rulers, Scholars, and Invaders: A Select Bibliography of the Songhay Empire." History in Africa 31 (2004): 357–68. http://dx.doi.org/10.1017/s0361541300003533.

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The Songhay Empire was a remarkable west African state, flourishing in several areas including territorial and trade expansion, development of a strong military and centralized government, unprecedented support for learning and scholarship, and skilful relations with the greater Sudanic and Islamic lands. Songhay arose out of the remains of the Mali empire under the rule of Sonni Ali ca. 1464. Yet it was the empire's second ruler, Askiya Muhammad, who initiated the century-long golden age of peace and stability, bringing Songhay to its zenith. This era was particularly fruitful for the cities

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3

Benítez-Torres, Carlos M. "Suppletion in Tagdal." Journal of Pidgin and Creole Languages 35, no. 2 (2020): 332–59. http://dx.doi.org/10.1075/jpcl.00063.ben.

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Abstract Northern Songhay languages are known for combining Songhay and Tuareg-Berber features. Nicolaï (1979) divided these languages into nomadic and sedentary sub-branches, something which Benítez-Torres and Grant (2017) confirmed, bears out very well from a grammatical standpoint. This paper explores some of the interactions between Songhay and Berber vocabulary by looking at suppletion in Tagdal, a nomadic Northern Songhay language. In Tagdal, suppletion occurs when a verb root of Songhay origin is replaced by one of Berber origin whenever a Berber derivational prefix is present. It will

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4

Benítez-Torres, Carlos M., and Anthony P. Grant. "On the origin of some Northern Songhay mixed languages." Journal of Pidgin and Creole Languages 32, no. 2 (2017): 263–303. http://dx.doi.org/10.1075/jpcl.32.2.03ben.

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This paper discusses the origins of linguistic elements in three Northern Songhay languages of Niger and Mali: Tadaksahak, Tagdal and Tasawaq. Northern Songhay languages combine elements from Berber languages, principally Tuareg forms, and from Songhay; the latter provides inflectional morphology and much of the basic vocabulary, while the former is the source of most of the rest of the vocabulary, especially less basic elements. Subsets of features of Northern Songhay languages are compared with those of several stable mixed languages and mixed-lexicon creoles, and in accounting for the origi

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5

Souag, Lameen. "Explaining Korandjé." Journal of Pidgin and Creole Languages 30, no. 2 (2015): 189–224. http://dx.doi.org/10.1075/jpcl.30.2.01sou.

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The intense Berber-Songhay language contact that produced Northern Songhay cannot be understood adequately without taking into account the existence of a Northern Songhay language outside the Azawagh valley — Korandjé, in Algeria — showing few, if any, signs of Tuareg contact. This article proposes a new explanation based on linguistic, epigraphic, and historical data: Western Berber-speaking Masūfa, present throughout northern Mali around 1200, founded Tabelbala to facilitate a new trade route; they chose Northern Songhay speakers, already a distinct group, for their experience in oasis farmi

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6

Abdou Djibo, Moumouni. "Hausa et songhay-zarma pratiqués en langue seconde par des hausaphones et des songhay-zarmaphones de Dosso et de Niamey." Cahiers du Centre de Linguistique et des Sciences du Langage, no. 15 (April 9, 2022): 207–23. http://dx.doi.org/10.26034/la.cdclsl.2004.1633.

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Le hausa et le songhay-zarma étant les deux langues véhiculaires du Niger, il a semblé utile, par une enquête complémentaire, de mesurer la pratique du songhay-zarma par des locuteurs natifs du hausa et de celle du hausa par des locuteurs natifs du songhay-zarma à Dosso et à Niamey. Le choix de ces deux localités réside dans le fait qu'elles connaissent un contact permanent entre les deux langues.

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7

Heath, Jeffrey. "Caught in the middle." Journal of Pidgin and Creole Languages 34, no. 1 (2019): 126–46. http://dx.doi.org/10.1075/jpcl.00030.hea.

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Abstract The relationship between the Songhay and Mande language families has fascinated West Africanists. The typological similarities run deep, but the respective lexicons are noncognate. I focus here on a typological rarity, a bidirectional case marker (BCM), namely Proto-Songhay *nà and its descendants, and argue that it was most likely borrowed from Mande as part of the adoption by Songhay of the equally typologically rare Mande-type S(‑infl)‑O‑V‑X syntax, which reduces to S‑O‑V‑X when there is no post-subject inflectional morpheme (predicative marker). Apparently Songhay had little choi

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8

Kaye, Alan S., and Jeffrey Heath. "Dictionnaire Songhay-Anglais-Francais." Language 76, no. 2 (2000): 496. http://dx.doi.org/10.2307/417720.

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9

Mahamadou, Karamoko Kahiraba Koita. "Grammatical Features of Songhay-Bamanankan Code-Switching in Songhay Families in Bamako." Revue D.L.T. Didactique, Linguistique et Traduction 2, no. 2 (2024): 60–73. https://doi.org/10.5281/zenodo.14546948.

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This study explores the grammatical features of code-switching between Songhay and Bamanankan within Songhay families in Bamako. From a sociolinguistic perspective, the study adopts a mixed-methods approach, incorporating recordings of natural family conversations, non-participant observations, and a combination of quantitative and qualitative analyses. The data reveal distinct patterns of code-switching, particularly at sentence and clause boundaries, with occasional intra-sentential switches. The Matrix Language Frame (MLF) model is used to analyze how speakers maintain grammatical integrity

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10

Hunwick, John. "Secular Power and Religious Authority in Muslim Society: the Case of Songhay." Journal of African History 37, no. 2 (1996): 175–94. http://dx.doi.org/10.1017/s0021853700035180.

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The relationship between political power and religious authority has been a delicate one in Muslim societies. On the one hand, governments may attempt to silence religious authorities; on the other, they may themselves succumb to revolutions in the name of religion. More often governments have attempted to co-opt religious authorities as allies in exercising control or have worked directly in a power-sharing arrangement with them. In Songhay, as in several other states of pre-colonial Sudanic Africa, a more subtle balance was achieved between the ruling estate and the diverse body of scholars,

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11

Seydou Hanafiou, Hamidou. "Représentations linguistiques des locuteurs natifs du songhay-zarma." Cahiers du Centre de Linguistique et des Sciences du Langage, no. 15 (April 9, 2022): 185–205. http://dx.doi.org/10.26034/la.cdclsl.2004.1632.

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Au-delà des travaux des spécialistes et des appellations officielles, on doit aussi souligner l'attitude des locuteurs - Songhay (ou Kaado), Zarma et Dendi - qui manifestent le sentiment de parler la même langue. Ce sentiment tient certainement à l'intercompréhension d'une part, mais aussi à l'histoire commune. Ayant eu l'occasion de participer nous-même à la production des données, nous avons noté des réactions d'enquêtés le mettant en évidence. En témoignent les réponses à la question relative à la LI : il est arrivé qu'un locuteur du kaado (ou songhay) dise parler zarma. Même si le nombre d

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12

Montpetit, Mathilde. "Eunuchs and the Practice of Power in the Early Songhay Empire." Journal of West African History 9, no. 2 (2023): 21–40. http://dx.doi.org/10.14321/jwestafrihist.9.2.0021.

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Abstract Eunuchs were central to court life in many parts of precolonial West Africa, nowhere more than the Songhay Empire. This article argues that eunuchs were institutionalized there by the askia Muḥammad I in the late 1490s as part of his broader project of Islamic legitimation. Eunuchs, who served many practical functions, were also symbols of imperial splendor, placing the Songhay court on the same footing as its peers elsewhere in the Dār al-Islām. Once implanted in Songhay, the eunuch institution would develop a life of its own, culminating in the empire's legendary 4,000-strong eunuch

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13

Heath, Jeffrey. "Innovation of head-marking in Humburi Senni (Songhay, Mali)." Diachronica 28, no. 1 (2011): 1–24. http://dx.doi.org/10.1075/dia.28.1.01hea.

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Humburi Senni (HS), the Songhay language spoken in the town of Hombori in Mali, has innovated not one but two suffixal pronominal-possessor paradigms for nouns (inalienable vs. alienable), a suffixal pronominal-complement paradigm for (original) postpositions, and a suffixal Imperative Singular for verbs. These are absent (with one very limited, but important, exception) in other Songhay languages, including HS’s nearest genetic neighbor. The effect is that HS has veered sharply toward head-marking, which is virtually absent in other Songhay languages. However, its specific typological profile

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14

Souag, Lameen. "Korandje as a Songhay Language Island." Journal of Language Contact 16, no. 2-3 (2024): 353–72. http://dx.doi.org/10.1163/19552629-01602013.

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Abstract Among the many language islands produced by the expansion of Songhay out of the middle Niger valley, Korandje stands out for its geographical isolation and linguistic divergence. Confined since perhaps 1200 CE to a single Algerian oasis well over a thousand kilometres from any other Songhay-speaking community, its speakers have extensively reshaped their language and identity under the influence of North African norms, while nevertheless keeping the former clearly distinct. Yet, following the socioeconomic and political changes of the 20th century, the survival of Korandje is now in d

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15

Soto, Kimberly, Robert Nicolaï, and Robert Nicolai. "Parentés linguistiques (à propos du songhay)." Language 68, no. 2 (1992): 440. http://dx.doi.org/10.2307/416982.

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16

ZIMA, PETR. "Hausa, Songhay and West African ‘Tenses’." STUF - Language Typology and Universals 39, no. 1-6 (1986): 582–94. http://dx.doi.org/10.1524/stuf.1986.39.14.582.

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17

Stoller, Paul. "Embodying Cultural Memory in Songhay Spirit Possession / La Mémoire culturelle incarnée dans les rituels de possession Songhay." Archives de sciences sociales des religions 79, no. 1 (1992): 53–68. http://dx.doi.org/10.3406/assr.1992.1547.

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18

Hassane, Moulaye. "Qur'anic Exegesis in Niger: A Songhay-Zarma Oral Commentary on Sūrat al-Baqara." Journal of Qur'anic Studies 15, no. 3 (2013): 184–205. http://dx.doi.org/10.3366/jqs.2013.0117.

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The city of Saayi (Say), Niger has played an important role in the regional development of Islam from the early nineteenth century onwards. This paper traces its history and the biography of the founder, using the available written and oral sources, while also describing its role as a contemporary religious centre. The Qur'an is commented on in local languages both in the context of traditional advanced religious education and in Ramaḍān. The intellectual sources, language and ritual dimensions of enunciation of these oral commentaries are analysed, as are the ceremonies specific to Ramaḍān. A

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19

Hernández, Andrew. "From Militia to Army: Ganda Koy's Struggle for Political Legitimacy in Mali." Africa Today 70, no. 1 (2023): 38–52. http://dx.doi.org/10.2979/africatoday.70.1.03.

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Abstract: In response to the occupation of northern Mali in 2012, Ganda Koy, a primarily Songhay militia, has attempted to increase its political legitimacy within and beyond Mali, in part through more formalized integration within the Malian army. To justify such integration, many of its leaders have highlighted its combat and surveillance prowess while portraying it as supportive of a racially and ethnically unified Mali, thereby contrasting it with more Tuareg- or Arabseparatist militias based in the Sahara Desert. It has presented itself as a grassroots organization; however, many in its r

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20

Hernández, Andrew. "From Militia to Army: Ganda Koy's Struggle for Political Legitimacy in Mali." Africa Today 70, no. 1 (2023): 38–52. http://dx.doi.org/10.2979/at.2023.a905849.

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Abstract: In response to the occupation of northern Mali in 2012, Ganda Koy, a primarily Songhay militia, has attempted to increase its political legitimacy within and beyond Mali, in part through more formalized integration within the Malian army. To justify such integration, many of its leaders have highlighted its combat and surveillance prowess while portraying it as supportive of a racially and ethnically unified Mali, thereby contrasting it with more Tuareg- or Arabseparatist militias based in the Sahara Desert. It has presented itself as a grassroots organization; however, many in its r

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21

Sow, Salamatou. "Pratiques et représentations des locuteurs du fulfulde." Cahiers du Centre de Linguistique et des Sciences du Langage, no. 15 (April 9, 2022): 225–45. http://dx.doi.org/10.26034/la.cdclsl.2004.1634.

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Nous examinerons ici d'abord les pratiques du hausa et du songhay-zarma par les Fulɓe, puis nous verrons comment ils se représentent les langues qui, dans leur environnement, jouent un rôle social, culturel, religieux et éducatif éminent.

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22

Gomez, Michael A. "Timbuktu Under Imperial Songhay: A Reconsideration of Autonomy." Journal of African History 31, no. 1 (1990): 5–24. http://dx.doi.org/10.1017/s0021853700024750.

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Songhay sources compiled in the seventeenth century portray the relationship between Gao, the political capital of the state, and Timbuktu, the religious and commercial centre, as abnormally important. The view is that Timbuktu was not only autonomous, but a source of important political influence over policy decisions at Gao. A consensus of contemporary scholars has embraced this depiction. In contrast, the present study argues that Timbuktu was not autonomous, but that Gao was sucessful in achieving its original objective in capturing the city: financial profit. In addition, the evidence is

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23

STOLLER, PAUL. "La religion et la magie Songhay. JEAN ROUCH." American Ethnologist 19, no. 3 (1992): 625–26. http://dx.doi.org/10.1525/ae.1992.19.3.02a00440.

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24

Olivier de Sardan, Jean-Pierre. "Un barde, des scribes, et la geste du Songhay..." Cahiers d’études africaines 30, no. 118 (1990): 205–10. http://dx.doi.org/10.3406/cea.1990.1622.

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25

Souag, Lameen. "Les verbes korandjé d’origine berbère (Songhay de Tabelbala, Algérie)." Études et Documents Berbères N° 41, no. 1 (2020): 129–47. http://dx.doi.org/10.3917/edb.041.0129.

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26

Diawara, I. "Cultures nigériennes et éducation : Domaine Zarma-Songhay et Hausa." Présence Africaine 148, no. 4 (1988): 9. http://dx.doi.org/10.3917/presa.148.0009.

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27

Bender, M. Lionel. "Parentés linguistiques (à propos du songhay). By Robert Nicolaï." Journal of Pidgin and Creole Languages 6, no. 2 (1991): 349–50. http://dx.doi.org/10.1075/jpcl.6.2.21ben.

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28

Tamari, Tal. "The Development of Caste Systems in West Africa." Journal of African History 32, no. 2 (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 o

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29

Niezen, Ronald, and Thomas A. Hale. "Scribe, Griot, and Novelist: Narrative Interpreters of the Songhay Empire." Journal of Religion in Africa 22, no. 2 (1992): 184. http://dx.doi.org/10.2307/1580969.

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30

Gomez, Michael, and Thomas A. Hale. "Scribe, Griot, and Novelist: Narrative Interpreters of the Songhay Empire." International Journal of African Historical Studies 25, no. 1 (1992): 146. http://dx.doi.org/10.2307/220154.

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31

McCall, Daniel F., and Thomas A. Hale. "Scribe, Groit, and Novelist: Narrative Interpreters of the Songhay Empire." International Journal of African Historical Studies 23, no. 3 (1990): 577. http://dx.doi.org/10.2307/219645.

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32

Arnould, Eric J., and Jean-Pierre Olivier de Sardan. "Les Sociétés Songhay-Zarma (Niger-Mali): Chefs, guerriers, esclaves, paysans." Canadian Journal of African Studies / Revue Canadienne des Études Africaines 21, no. 1 (1987): 135. http://dx.doi.org/10.2307/485115.

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33

Furniss, Graham, and Thomas A. Hale. "Scribe, Griot, and Novelist: Narrative Interpreters of the Songhay Empire." Canadian Journal of African Studies / Revue Canadienne des Études Africaines 28, no. 2 (1994): 315. http://dx.doi.org/10.2307/485732.

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34

Stoller, Paul, and Thomas A. Hale. "Scribe, Griot, and Novelist: Narrative Interpreters of the Songhay Empire." Ethnohistory 38, no. 4 (1991): 484. http://dx.doi.org/10.2307/482497.

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35

Portis-Winner, Irene. "Jean Rouch: The semiotics of ethnographic film." Sign Systems Studies 41, no. 2/3 (2013): 230–40. http://dx.doi.org/10.12697/sss.2013.41.2-3.06.

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Jean Rouch (1917–2004) is considered to be the greatest ethnographic filmmaker in the world. His films, which focus primarily on the Songhay of the Upper Niger in Africa, have fundamentally changed the spirit, goals, and methods of ethnographic filmmaking. I ask how Rouch established contact with those he filmed, how his invented semio-ethnic terms and his understanding of twoness and the other informed his practice, and in what sense his films were “shared anthropology” (his term).

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36

Bangura, Ahmed Sheikh. "Islam in West Africa." American Journal of Islam and Society 14, no. 3 (1997): 91–93. http://dx.doi.org/10.35632/ajis.v14i3.2271.

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Islam in West Africa is a collection of nineteen essays written by NehemiaLevtzion between 1963 and 1993. The book is divided into five sections. dealingwith different facets of the history and sociology of Islam in West Africa.The first section focuses on the patterns, characteristics, and agents of thespread of Islam. The author offers an approach to the study of the process of thatIslamization in West Africa that compares pattems of Islamizacion in medievalMali and Songhay to patterns in the Volta basin from the seventeenth to thenineteenth centuries. He also assesses the complex roles play

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37

Stoller, Paul. "Son of Rouch: Portrait of a Young Ethnographer by the Songhay." Anthropological Quarterly 60, no. 3 (1987): 114. http://dx.doi.org/10.2307/3317631.

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38

Nicolaï, Robert. "Véhicularisation, vernacularisation et situations créoles en Afrique. Le cas du songhay." Langage et société 32, no. 1 (1985): 41–60. http://dx.doi.org/10.3406/lsoc.1985.2022.

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39

Kendall, Martha B., and Tom Hale. "Griottes of the Sahel: Female Keepers of the Songhay Oral Tradition." African Arts 26, no. 2 (1993): 84. http://dx.doi.org/10.2307/3337139.

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40

Nicolaï, Robert. "Aux marges de l’espace chamito-sémitigue: songhay et apparentements “non-linéaires”." Faits de Langues 27, no. 1 (2006): 245–77. http://dx.doi.org/10.1163/19589514-027-01-900000018.

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41

Conrad, David C. "Narratives of Songhay - Scribe, Griot and Novelist: Narrative Interpreters of the Songhay Empire. By Thomas A. Hale. Gainesville: University of Florida Press. Pp. xvi+313. £23.06." Journal of African History 32, no. 3 (1991): 523–25. http://dx.doi.org/10.1017/s0021853700031625.

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42

Idé Oumarou, Adamou. "The Contribution of the Griot Kulba Baaba Seebeeri to Cultural Renaissance in Niger." Journal of Social Sciences Research, no. 71 (March 6, 2021): 31–35. http://dx.doi.org/10.32861/jssr.71.31.35.

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This paper is an analysis of the heroic songs of the griot Kulba Baaba from Niger. It aims at contributing to promote culture, especially the Songhay-Zarma one, through cultural Renaissance in Niger. It puts emphasis on the respect of the principles of the constitution by encouraging the Nigerien citizen to have certain moral values such as courage, dignity, and loyalty. Its core focus is to show that oral literature can be one of the means to sensitize the Nigerien citizen to a change of mentality for the well-being of the nation.

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43

Kossmann, Maarten. "The borrowing of aspects as lexical tone classes Y-intial Tuareg verbs in Tasawaq." Studies in African Linguistics 36, no. 2 (2007): 151–65. http://dx.doi.org/10.32473/sal.v36i2.107302.

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In Tasawaq, a Northern Songhay language of Niger, there exists a lexical tone class distinction between stative and active verbs. This tone class distinction only exists in one class of verbs borrowed from Tuareg, verbs with an initial y-. In this article, I argue that the tone class distinction reflects the Tuareg difference between a Short Perfective aspect, used in active contexts, and a Long Perfective aspect, which is mainly found in stative contexts. In Tasawaq, this aspectual distinction has been reinterpreted as a difference in lexical class.

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44

Kesteloot, Lilyan. "MOUNKAÏLA, Fatimata, 2008, Anthologie de la littérature orale songhay-zarma. Saveurs Sahéliennes." Journal des Africanistes, no. 79-1 (December 1, 2009): 318–19. http://dx.doi.org/10.4000/africanistes.2965.

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45

Barley, Nigel, Paul Stoller, and Cheryl Olkes. "In Sorcery's Shadow: A Memoir of Apprenticeship Among the Songhay of Niger." Man 24, no. 1 (1989): 190. http://dx.doi.org/10.2307/2802580.

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46

BRENNER, LOUIS. "In Sorcery's Shadow. A memoir of apprenticeship among the Songhay of Niger." African Affairs 88, no. 350 (1989): 115–16. http://dx.doi.org/10.1093/oxfordjournals.afraf.a098120.

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47

Houssouba, Mohomodou. "La langue songhay face au choc des identités dans l’espace sahélo-saharien." NAQD N° 32, no. 1 (2015): 135. http://dx.doi.org/10.3917/naqd.032.0135.

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48

Suthers, Ellen, Paul Stoller, and Cheryl Olkes. "In Sorcery's Shadow: A Memoir of Apprenticeship among the Songhay of Niger." African Arts 24, no. 1 (1991): 97. http://dx.doi.org/10.2307/3336887.

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49

Beidelman, T. O., Paul Stoller, and Cheryl Olkes. "In Sorcery's Shadow: A Memoir of Apprenticeship among the Songhay of Niger." Ethnohistory 36, no. 4 (1989): 438. http://dx.doi.org/10.2307/482671.

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50

Souag, Lameen. "Proto-Berber Kinship Terms and Their Implications for Early Amazigh Society." Anthropological Linguistics 64, no. 3 (2022): 165–204. https://doi.org/10.1353/anl.2022.a953926.

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Abstract: In consanguineal kinship terminology, Berber (Amazigh) displays a sharp divide between a patrilineal, Sudanese north and a bilineal, Iroquois south, provoking much speculation on original matrilineality. This divide extends to affines, where the patrilocal joint families of the north contrast with the flexible encampments of the south. Both systems show clear evidence of expansion and reconfiguration through internal coinages and borrowing; the well-known Arabic influence on northern Berber kinship is paralleled by previously unrecognized Songhay influence in southern Berber. Factori

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