Батыс Африкалық Уолаф Этносы

West African ethnic group

The Wolof people (/uk/'/w//oʊ//l//ɒ//f/) are a West African ethnic group found in northwestern Senegal, the Gambia, and southwestern coastal Mauritania. In Senegal, the Wolof are the largest ethnic group (~39.7%), while elsewhere they are a minority. They refer to themselves as Wolof and speak the Wolof language, in the West Atlantic branch of the Niger–Congo family of languages. The Wolof belonged to the medieval era Wolof Empire of the Senegambia region. Contemporary Wolofs are predominantly Sufi Muslims belonging to Mouride and Tijaniyyah Islamic brotherhoods. The Wolof were close to the French colonial rulers, became integrated into the colonial administration, and have dominated the culture and economy of Senegal since the country's independence from France on 4 April 1960. They are also referred to as the Wollof, Jolof, Iolof, Whalof, Ialof, Olof, and Volof, among other spellings.

The term Wolof also refers to the Wolof language and to their states, cultures, and traditions. Older French publications frequently employ the spelling Ouolof; up to the 19th century, the spellings Wolluf, Volof, and Olof are also encountered, among rarer variants like Yolof, Dylof, Chelof, Galof, Lolof, and others. In English, Wollof and Woloff are found, particularly in reference to the Gambian Wolof; for English speakers, the spelling Wollof is closer to the native pronunciation of the name.

The origins of the Wolof people are obscure, states David Gamble, a professor of anthropology and African studies specializing in Senegambia. Archeological artifacts have been discovered in Senegal and the Gambia, such as pre historic pottery, the 8th century stones, and 14th century burial mounds, but, states Gamble, these provide no evidence that links them exclusively to the Wolof ethnic group. Their name as the Wolof first appears in the records of 15th century Portuguese travelers. According to Gamble, this migration likely occurred at the end of 11th century when the Ghana Empire fell to the Muslim armies from Sudan.

The Jolof or Wolof Empire was a medieval West African state that ruled parts of Senegal and the Gambia from approximately 1350 to 1890. While only ever consolidated into a single state structure for part of this time, the tradition of governance, caste, and culture of the Wolof dominate the history of north central Senegal for much of the last 800 years. Its final demise at the hands of French colonial forces in the 1870s–1890s also marks the beginning of the formation of Senegal as a unified state. By the end of the 15th century, the Wolof states of Jolof, Kayor, Baol, and Walo had become united in a federation with Jolof as the metropolitan power. The position of king was held by the Burba Wolof, and the rulers of the other component states owed loyalty and tribute payments to him. Before the Wolof people became involved in goods and slave trading with the Portuguese merchants on the coast, they had a long tradition of established trading of goods and slaves with the Western Sudanese empires and with Imamate of Futa Toro and other ethnic groups in North Africa.

Slavery had been a part of the Wolof culture since their earliest recorded history. Prior to the arrival of Europeans to regions inhabited by the Wolof, slaves there were either born into slavery or enslaved via purchase or capture in warfare. Beginning in the 16th century, Portuguese slave traders started to purchase slaves from Senegambian ports to transport to their American colonies; these slaves frequently passed through Wolof lands before arriving at the coast. As the European demand for slaves increased during the 17th and 18th centuries, the era saw a corresponding increase in Wolof slave raids with the purpose of acquiring captives to transport to the coast. The transatlantic slave trade also led to the Wolof acquiring European firearms, which were commonly bartered for slaves at the West African coast. With these firearms, the intensity and violence of Wolof slave raids (and conflicts with other ethnic groups in general) increased. However, these slave raids eventually began to subside as European and American governments progressively outlawed their nations' involvement in the slave trade. In the Gambia, about 16% of the population are Wolof. In the Gambia, they are a minority. However, Wolof language and culture have a disproportionate influence because of their prevalence in Banjul, the Gambian capital, where a majority of the population is Wolof. In Mauritania, about 8% of the population are Wolof. Their total population exceeds 6 million in the three countries.

The vast majority of Wolof people are Sunni Muslims. However, religious practice often contains local elements. The pre Islamic religious traditions of Wolof are unknown, and neither written nor oral traditions about their traditional religion are available. The oral traditions of the Wolof have legends that state them to have been adherents of Islam since the founding of their Kingdom of Jolof. In and after the 18th century, the Wolofs were impacted by the violent jihads in West Africa, which triggered internal disagreements among the Wolof on Islam. The West African jihads that involved the Wolof and other ethnic groups started early and often inspired by militant reformers such as those of the 15th century. The assaults of the 18th and 19th century jihads, states Lapidus, paved the way for massive conversions to Islam, yet not a nearly universal conversion. In the 20th century, Ahmadiyya and Methodist missionaries opened offices in contemporary Senegambia, but very few Wolof have become members of these.

The Wolof people's traditional culture and practices have survived the colonial era and are a strong element of the Senegalese culture.

Wolof ('/w//ɒ//l//ɒ//f/) is a language of Senegal, the Gambia, and Mauritania, and the native language of the Wolof people. Like the neighbouring languages Serer and Fula, it belongs to the Senegambian branch of the Niger–Congo language family. Unlike most other languages of Sub Saharan Africa, Wolof is not a tonal language. Wolof originated as the language of the Lebu people. It is the most widely spoken language in Senegal, spoken natively by the Wolof people (40% of the population) but also by most other Senegalese as a second language. Wolof dialects vary geographically and between rural and urban areas. "Dakar Wolof," for instance, is an urban mixture of Wolof, French, and Arabic.

The Wolof people have had a rigid, patriarchal, endogamous social stratified society at least since the 15th century. The social strata have included a free category called geer, a castes category called nyeenyo or neeno, and a servile category of slaves called jaam. Caste status has been hereditary, and endogamy among the men and women of a particular caste status has been an enduring feature among the Wolof people, according to Leonardo Villalón, a professor of Political Science and African Studies. The Wolof's caste status, states Villalón, is a greater barrier to inter marriage than is either ethnicity or religion in Senegal. Their inherited inferiority has been culturally stated to be close to those of slaves (jaams or kaals). The castes, states David Gamble, were associated with ideas of relative purity/impurity. The or "freeborn" too had a hierarchical structure. At the top were the royal rulers, below them were the regionally or locally dominant noble lineages who controlled territories and collected tribute, and below them were commoner freeborn called the or "lacking power". The chronological origin of social stratification based on castes and slavery is unclear, likely linked. Tal Tamari, an anthropological researcher at the Centre national de la recherche scientifique (CNRS) in Paris, suggests that a corollary of the rising slavery system was the development and growth of a caste system among Wolofs by the 15th century, and other ethnic groups of Africa by about the 13th century. However, according to Susan McIntosh, a professor of anthropology specializing in African societies, the emergence of caste systems in West African societies such as the Wolof, Mande, Malinke, Serer, and Soninke was likely older.

The Wolof are primarily rural (~75%), living in small villages. According to David Gamble, the historical evidence suggests Wolofs used to live in large settlements priors to the jihad wars and slave raids. Wolof villages consist of a cluster of compounds. Some clusters are random with no central plaza, and many are clustered around a plaza with a mosque in the center. Each compound has either round or square huts made from adobe like mud millet stalk walls and thatched roofs with a conical shape. A compound is sometimes fenced with a hedge made from reeds or millet stalk. A single compound may have multiple huts, with a patrilocal male as its head, with a different wife and her children in each hut in polygynous households. A compound traditionally operates a joint kitchen, but if there are internal disputes then each family unit cooks separately.

Marriages are endogamous. The preferred and common form of marriage is the bilateral cross cousin type, with most preferred marriages are those between a man and the daughter of his mother's brother. Multiple marriages have been common, with many Wolof households featuring two wives. Dowery among the Wolof people is paid in the form of a brideprice. The dower is the property of the woman upon the consummation of the marriage. Divorce is quite common in the Wolof society and according to the Islamic tenets.

The Wolof people are traditionally settled farmers and artisans. Millet has been the typical staple, while rice a secondary staple when rains are plenty. Cassava is also grown, but it has been a source of income for the Wolof farmers. Since the colonial era, peanuts have been the primary cash crop. Wolof farmers raise chickens and goats, and dried or smoked fish purchased, both a part of their diet. Cattle are also raised, not for food, but milk, tilling the land, and as a reserve of wealth. Rural Wolof people eat beef rarely, typically as a part of a ceremonial feast. Some villages in contemporary times share agricultural machinery and sell the peanut harvest as a cooperative. Occupation is traditionally based on gender and inherited caste. Men of certain caste are smiths, leatherworkers, weavers (now the profession of former slave descendants). Religious and political functions have been the domain of men, while women typically keep the household, bring water from their sources such as wells or nearby rivers. Women also plant, weed, harvest crops and collect firewood. Women of the pottery caste group, also help in steps involved in making pottery.