SONG TEXTS FROM CD 'MAMOU THIERO, CHANSONS BOZO / SOMONO'

par Elisabeth den Otter*

In 2009, I recorded a number of songs by Mamou Thiero, a well-known Somono singer from the village of Kirango (35 km from Ségou, on the banks of the Niger river). With the help of friends and a dictionary (Father Ch.Bailleul) I transcribed, translated and analyzed the (17) songs.

The Somono / Bozo are fishermen; they live in quarters on the edge of the Niger, such as Jaka, Thierola, and Konela. They capture ferocious fish of prey, like the Nile perch and the dog-fish, but also hunt large mammals like hippopotamuses, crocodiles and manatees. It is said that the Bozo are the original fishermen, whereas the Somono descend from other ethnic groups who became fishermen.

The repertoire is traditional and Mamou learned the songs from her mother Awa, who sang with the famous singer Merouba (who died in 1986), as did Mamou when she was young. Some of the best-known songs, like 'Sanga nyògon jenni ye' were composed by him, and groups like Super Biton have his songs on their repertoire. They talk about the bravery of the Bozo /Somono, and their mysterious relationship with the water. Many of the songs are sung to accompany masks and marionettes during their masquerade. The hippopotamus, Nile perch, crocodile are among the ferocious animals, but other aquatic animals like the water turtle, the manatee, and a great number of fish species are featured as well.

A number of themes may be noted in the songs of Mamou: praise songs are in the majority, praising famous hunters (and fishermen, hunters in their own right), ancestors or parents, and people who are the support of others. Harmony and the inevitability of death are also important themes. An interesting aspect is the use of 'tigelimani', an indirect way to criticize someone, often referring to an animal.

Songs often consist of several unrelated verses and a refrain, which are repeated a number of times, with variations. Repetition and enumeration are important style elements: names of villages, hunters, deceased leaders or parents; animals; points of the compass; and sacred places. This is done in order to praise as many people as possible, to transmit a message, or for rhythm. Formulas are often used, such as "Somono màsa sòrò sàma ni ba sàma" (The Somono king must receive his part -- of the collective fishing party), "A ni nyènamaminè" (You and catch alive), or "I ni balimaya" (You and parentage).

The following songs reflect the themes and structures mentioned above.

1) Aw ye bò a nyè (Make way)

This song speaks about the great hunters Banguérè Fanafo and Moulaye Samaké. Moulaye Samaké was a famous Bamana hunter (deceased in 2007), and host as well as 'big brother' of Elisa (Elisabeth den Otter) since she first arrived in Kirango in 1990. Some of the fathers mentioned in the song are 'honorary' fathers, such as Banjini Karabenta, a famous hunter from one of the biggest Bozo families in Kirango. Maman, Moulaye's mother, is still alive, and Ba refers to her co-wife. Gaoussou is his oldest son, by his first wife, who has taken over the family responsibilities.

The first verse shows the basic structure; the names of the hunters, their relatives, the animals they killed, and the villages they come from are filled in.

Aw ye bò a nyè (Make way)

Aw ye bò [name] nyè (Make way for [name])

Warafàá dònsò (The hunter who kills lions)

Yuba den Moulaye nyè (Moulaye child of Yuba)

Maman den Moulaye nyè (Moulaye child of Maman)

Batoma Fanafo den Banguèrè nyè (Banguèrè child of Batoma Fanafo)

Banjini den Moulaye (Moulaye child of Banjini)

Ba den Moulaye (Moulaye child of Ba)

Gaoussou fa Moulaye (Moulaye father of Gaoussou)

Sama fàá dònsò (Hunter of elephants)

Mari fàá dònsò (Hunter of hippopotamuses)

Bama fàá dònsò (Hunter of crocodiles)

Marakalakaw ka Moulaye dòn (Moulaye who belongs to the people of Markala )

Jamarabugukaw ka Moulaye dòn (Moulaye who belongs to the people of Jamarabugu)

♫ Click here to listen to a fragment of 'Aw ye bò a nyè' (1'03")

2) Sanga nyògòn jènni ye (Who can compare to you)

This is a very-well known song by Merouba. Various hunters are remembered in this song, like Sasi Saounta, Madi Toungara, Zoumana Karabenta. It is said that hunters can talk with the water animals (hippopotamus, crocodile, Nile perch, dog-fish) and can transform themselves into those animals.

Sanga nyògòn jènni ye, ee i ye (Who can compare to you)

Bòsò denw yelen ye kènè bò, i yo (Wen the Bozo appear they fill the space)

Bòsò denw, yo, aw bè min (Bozo, where are you)

Marakala Bòsò denw aw bè min (Where are the Bozo of Markala)

Ségou Somono denw aw bè min (Where are the Somono of Ségou)

Somono màsa sòrò sàma ni ba sàma

(The king of the Somono must receive his part of the catch)

Somono fòli kan bòra u ye (The music of the Somono is heard)

Sasi tun bè Gomadaga kònòna (Sasi from Gomadaga)

Gomadaga Sasi tun bè Gomadaga kònòna (Sasi was from Gomadaga)

Saya y'o nàani, saya y'o malasa (Death comforts him, death spares him)

Marifàá dònsòw taarida (The hunters of hippopotamuses are gone)

Bamafàá dònsòw bè min (Where are the hunters of crocodiles)

Sasi Saounta taarida, saya waajiibiyara (Sasi Saounta is gone, one cannot escape death)

Sanga nyògòn jènni ye, ee i ye (Who can compare to you)

Bòsò denw y'o a ni nyènamaminè (The Bozo capture their prey alive)

Saalen kènè fàábaaw taarida (The hunters of fresh Nile perch are gone)

Wulujege kènè fàábaaw taarida (The hunters of fresh dog-fish are gone)

Bajiba gindobaaw tununa dè (They who knew the secret of the great river are lost)

Madi Toungara tun bè Cinzani dùgu kònòna (Madi Toungara from the village of Cinzani)

O kun ye saalen kènè jàtigi dò ye (He was the host of fresh Nile perch)

Madi Toungara tun ye wulujègè kènè jàtigi dò ye

(Madi Toungara was the host of fresh dog-fish)

Madi Toungara taarida, saya waajiibiyara

(Madi Toungara is gone, one cannot escape death)

Saya ma Allah kira Mahamadou to (Death has not spared Mohammed the prophet of God)

Saya t'ina danfèn to (No creature is spared by death)

Bòsò denw tununa dè (The Bozo are lost)

Sanga nyògòn jènni ye, ee i ye (Who can compare to you)

Zoumana Karabenta tun bè Ja dùgu kònòna (Zoumana Karabenta from the village of Ja)

O tun ye Jakakin mògò dò ye (He was from the Jaka quarter of Kirango)

Zoumana Karabenta taarida (Zoumana Karabenta has gone)

Sogofàá dònsòw taarida, ma dònsòw taarida

(The hunters of animals are gone, the hunters of manatees are gone)

Zoumana Karabenta taarida, saya waajiibiyara

(Zoumana Karabenta has gone, one cannot escape death)

Karabentala mànka sumana dòòni (The Karabenta family is silent)

Other verses follow, commemorating many people and places, among them hunters and marabouts.

♫ Click here to listen to a fragment of 'Sanga nyògòn jènni ye' (1'38")

3) Jigi (Support)

Alternating with verses about support is a verse about ideal love.

N'jigi ye Allah, ee (Allah is my support)

Anw jigi ye fenba, ee (Our support is a great thing)

Elisa ye, ne ka jigi ye (Elisa is my support)

Marakala Elisa ye, ne ka jigi ye (Elisa from Markala is my support)

Jakawka Elisa ye, ne ka jigi ye (Elisa from Jaka is my support)

Hollandi Elisa ye, ne ka jigi ye (Elisa from Holland is my support)

Wà, ne jigi ye fenba ye (So, my support is a great thing)

Bungé nana kurun bò (Bungé has come to take out the boat)

San Bungé nana diyarabilen kurun bò, ee (Bungé has come to take out the love boat)

Bungé taara se ba cèla, ba cèla mariw bè bò

(Bungé arrived in the middle of the river, where the hippopotamuses are)

Bungé, ee yo, i b'i taa min (Bungé, where are you going)

Ne b'i taa bò n'kanu ye so (I'm going to the house of my love)

A n'diya dalen ye, a ma foyi k'i ye mògò

(My love is lying down, no one is doing anything for her)

Sani k'i jigi da mògò kan (Instead of relying on a person)

Màsa Allah bò nyòn tè (No one equals Allah)

Elisa ye, ne ka jigi ye (Elisa is my support)

Fala u nàani b'a, ne ka jigi ye (she comforts orphans, she is my support)

Yatiimè nàani b'a, ne ka jigi ye (she comforts abandoned children, she is my support)

Tungarankè nàani b'a, ne ka jigi ye (she comforts emigrants, she is my support)

Ni y'i jigi da jègè kan, bajila jégè (If your support is based on fish from the great river)

Somonow mana wili don mina (When the Somono are gone)

I jigi na waaro (Your support is in disarray)

Ni y'i jigi da wolofa kan, woloba bèrè (If your support is based on your parents)

Mansa Allah mana will don mina (When Allah is gone)

I jigi na waaro (Your support is in disarray)

Ni y'i jigi da jiri kan, kungola jiri (If your support is based on wood from the bush)

Numu denw mana wili don mina (When the blacksmiths are gone)

I jigi na waaro (Your support is in disarray)

♫ Click here to listen to a fragment of 'Jigi' (1'35")

4) Dùnu man bala kan fò (The drum does not sound like the xylophone)

Other important themes are the necessity for harmony and understanding. In the following song, Mamou compares her younger brother Séku to musical instruments: together they make harmony. She asks him to bring her presents from the areas he is traveling to.

Dùnu man bala kan fò (The drum does not sound like the xylophone)

Bala tè ntàma kan fò (The xylophone does not sound like the drum)

Sanga ni jòlimàndiya (You are well-liked)

Nin bè y'i kelen ta ye (This is only for you)

I mana taa kòrònna taala, Sékou Thiero, i ka n sàma kòronna lèfè dòònina

(When you go east, Sékou Thiero, bring me some dish-covers from the east)

Kòrònna màá u ka kòrònna lèfè, dò bè n'na, ee

(Dish-covers from the people of the east, I want some more)

I mana taa tilèbin taala, Sékou Thiero, i ka n sàma tilèbin fini dòò

(When you go to the west, Sékou Thiero, bring me some cloth from the west)

Tilèbin mògò ka tilèbin fini, dò bè n'na, ee

(Cloth from the people of the west, I want some more)

I mana taa wòròdugu taala, Sékou Thiero, i ka n sàma wòròdugu wòrò dòònina

(When you go south, Sékou Thiero, bring me some kolanuts from the south)

Wòròdugu maw ka wòrò, dò bè n'na, ee

(Kolanuts from the people of the south, I want some more)

I mana taa Kumasi taala, Sékou Thiero, i ka n sàma Kumasi tasa dòò

(When you go to Kumasi, Sékou Thiero, bring me some bowls from Kumasi)

Kumasikaw ka Kumasi tasa, dò bè n'na, ee

(Bowls from the people of Kumasi, I want some more)

I mana taa hiji taala, Sékou Thiero, i ka n sàma hiji nasi dòò

(When you go to Mecca, Sékou Thiero, bring me some holy water from Mecca)

Hijikaw ka hiji nasi, dò bè n'na, ee

(Holy water from Mecca, I want some more)

Mamou Thiero continues mentioning members of the Thiero family, with the formula "i ni balimaya" (you and your parents), referring to the extended family, in a way thanking them for being family and for services rendered.

♫ Click here to listen to a fragment of 'Dùnu man bala kan fò' (1'14")

5) Fàden kan (Envy)

People that speak badly about others have a very negative influence on society. The song is addressed to a little duck, a case of 'tigelimani', an indirect way to criticize someone, often referring to an animal.

Bunun dennin, yo, ee, (Little duck)

Ee bi yo, fàden kan ye mògow dimi (The voice of a slanderer hurts people)

Bunun dennin, yo, ee (Little duck)

Ee bi yo, wolo nènè karila na (The cold caught my child suddenly)

Bunun dennin, yo, laïlaïlaïlala, ee (Little duck)

Ee bi yo, mamadourasurula, i (Mohammed the Prophet)