The Nioro Jattaba village like most villages had always had very effective Quranic teaching and learning centers locally called Dara (Duuda). These centers could be found in various compounds across the length and breadth of the village. For example, In Sareh Naereh there were two Daras; one in the late Ba Alhagie Ebrima Solo’s compound and the other in the late Mama Sambey’s compound. In Bedda, there were two; a Dara in Daboe Kolley’s compound and a Dara in Mama Alpha’s compound. In Languyeh there was a Dara in Ba Chabba’s compound. In Sowe Kunda, there was a Dara in the late Imam Ba Chanando’s. For most of us if not all us these Daras were our first learning institutions and we learnt the Quran.
The point am trying to make here is for us to reflect back on how the Dara operated for decades in Nioro and beyond. Let us focus on how the whole community including the parents cooperated and supported the cause of these Daras. In my view the Dara was one of the most successful model that worked for Nioro – the evidence are widespread.
I hereby urge everyone to reflect very carefully on how the Dara setting works? How every member of the village including the stranger in the village for example the ‘Ndummo’ (seasonal) farmer contributed meaningfully in ensuring the Dara worked and for decades everyone who completed or exit the Dara system benefited significantly.
Hopefully, this reflection might be instrumental by carrying it further with the view of reviving the current Daras education including the school in the village that is seemingly missing or lacking the focus and contribution the Daras benefited from the community in the 80s or earlier. What is your reflection?
Nioro is a friendly small community where everyone knows each other and cares for one another. The past three decades the community has evolved from a traditional village to a semi urban town. In every dimension and angle, the community has realized some developments. However, the only thing that has been arguably constant and permanent over the period, is it’s learning culture. This is why the community is fondly referred to as a ‘learning community’, learning is its main strength and its DNA.
Nioro Jattaba, April 2017.
Sunday mornings, I am usually at home and will tune in the tv to catch up with the rebroadcasting of the week’s TV shows – it was Yousou Ndour that was showing this morning. The song where he was itemizing the years and months some Africa countries made history. “…. Burkina Faso, August 1960, …” the list of countries goes on then later the song went on with a heightened pitch “… Seennneegaaaaal April 1960…” Fine, that is Yousou Ndour’s way of presenting and recording history. The historic events of Africa’s countries independence dates. In a seemingly but somewhat radical analogy, …. Nioro Jattaba April 2017. The annals of history for Nioro Jattaba is taking a new chapter; Ba Darboe Bah, born and bred in Nioro Jattaba Village (where he schooled from ECD to SSS) is among the 230+ would be parliamentarians contesting for the National Assembly elections – this is an introductory remark towards the ‘important events’ section of Nioro historical documentary.
The role of ‘Waa’ Nioro as in Wollof is critical in punctuating this historic moment – for example, activities around the campaign trail need to be told and (social media is already doing a lots of that). How about us who are outside dwelling outside the village – are we aware of this? If yes, what are we doing about it in terms of mobilizing resources and spreading the word. What lessons have we learnt in the recent elections here and there that we could share with the campaign team. I know this can be difficult considering other issues around us. But this is new Gambia – we have seen how effective the Diaspora had supported and brought changed in the Gambia. Can ‘Wa’ Nioro mount a similar role? Why not I can reach most of my sister and friends in the Kiang on my Facebook (– we have seen how the Milibands brothers fought in a Labor election in the UK what if Ba Darboe was contesting against someone from the same village? This is nothing, we should be ready for it at the end of the day we all mean and wish for the greater good. Nioro Jattaba April 2017 is a big surprise with a pacesetter like Ba Darboe – the future is likely to have a Miliband or that sort of closeness – this is democracy.
Silence in my opinion tantamounts to ‘Torodoo’ and Torodoo is who we are – this is an important virtue we must keep it as we cannot be who we are not – but we cannot be silence about pertinent issues like national development relative to politicking. As a matter of fact, we need a ‘U turn’ and see how being a Torodo in that strategic location could add value and help bring people together. There are some ideas here and there let’s keep brainstorming. I can see something in the numbers, and we could be a determinant or a King Maker (In the US election they call it the ‘S’ States) – a peep in the numbers, just a peep although this could be misleading when not accompanied with a viable campaign strategy.
The good news is we can raise awareness, we can create history and document history this is evident in the numbers again. The last time I checked we had more political scientist graduates than any other discipline. I am hoping to read their views and opinions sometimes – if they don’t the Youth Leaders the likes of Modika A would force them to act.
Finally, I feel too ashamed and I must admit this here I was also a flea trampled by the elephant one of the reason why I was one of the people who got the news very late. I am not involved that much in Nioro activities as it appears even with the schools I am very private. There is a dichotomy between my work and home…this is how much a flea I have been – am glad am talking in the past.
To be continued…
Do you have a photo of your grand parents? This is the question I kept asking to adults in Nioro but 90 percent or 9 out of 10 adults asked responded in the negative – of course one can simply see why. Photography and Kabadaa in the early 1950s and decades later was something of […]
Do you have a photo of your grand parents? This is the question I kept asking to adults in Nioro but 90 percent or 9 out of 10 adults asked responded in the negative – of course one can simply see why. Photography and Kabadaa in the early 1950s and decades later was something of an imagination. A generation is lost, the gallant soldiers that founded Nioro only a few of them can be referred to in a photograph. When you ask an elderly person to describe the rest there is a great deal of stories but such descriptions are hard to imagine.
Hence the need to employ some scientific means to help preserve the images of these god parents similar to the kind of portraits and images that can be found in history books. For example I recently found an image of Sheik Umar Footee Taal. One can still look at such images and consolidate their imagination about an icon.
I am confident something could be done even school going age could be tasked to mimic such images. Just thinking out loud right now. Let me have your views
Modern day Islamic awakening commonly called Dawah is gaining momentum in Nioro in partnership with scholars from the village and its neighbourhood including the Cassamance region of Senegal.
The transition and transformation of ideas in conveying the commandments of Allah SWT through the glorious Qur’an is triggered by a few homegrown scholars.
The aim is strictly to develop the “universal brotherhood” by supporting members of the Muslim Community with the required knowledge and understanding of the concept of Islam and their obligation to practice it.
Hence, invitations are open and participation is voluntary.
Detail follow soon …
Tell us what are you farming this year?
What is Nioro? What is Kaabada? Where do we come from before Nioro? These are some of the frequently asked questions by generations. I bet even our older generations might not know the answer, maybe this has to do with the torrodou, A look at the meaning and values of ‘torrodou’ worth the while.
In his book ‘People on the move’ David J. Phillips (2001), defines Toorobe as people of the muslim Fulbe who were clerics teachers and judges attracted to the Hausa culture in northern Nigeria dating back to 1804. But Wikipedia defines the name comes from the verb tooraade, meaning to beg for alms in reference to the Quranic pupils who supported themselves in that way.
What is our own local version?