$Unique_ID{COW02365} $Pretitle{361} $Title{Mauritania Chapter 2B. Ethnic groups and languages} $Subtitle{} $Author{Robert E. Handloff} $Affiliation{HQ, Department of the Army} $Subject{groups mauritania social maure maures black group african society descent} $Date{1987} $Log{} Country: Mauritania Book: Mauritania, A Country Study Author: Robert E. Handloff Affiliation: HQ, Department of the Army Date: 1987 Chapter 2B. Ethnic groups and languages In 1987 six ethnic groups inhabited Mauritania: one of primarily Arab- Berber (Maure) descent and the others of black African descent. In 1978 the government estimated that 70 percent of the population was of Arab or Berber descent and 30 percent of black African descent. Blacks, however, rejected the government's figures, claiming their number was much higher. In any case, the lack of reliable demographic data and a long tradition of interracial marriage had blurred ethnic boundaries and made attempts at ethnic identification imprecise. The Arab-Berber population encompassed peoples of North African origins, most of whom were nomadic or seminomadic and who were unified primarily through the use of various dialects of Hassaniya Arabic. Hassaniya is derived from the beduin Arabic spoken by the Bani Hassan tribe, who extended their authority over most of the Mauritanian Sahara between the fifteenth and seventeenth centuries (see Arab Invasions, ch. 1). Hassaniya is not closely related to other North African variants of Arabic, probably because the Arab invaders of this southwestern portion of the Sahara remained relatively isolated from the great Berber tribes of the northern Sahara. The primary differences among the numerous dialects of Hassaniya are phonetic. The remainder of the population in 1987 comprised several groups of varied African ancestry. Most were sedentary agriculturists who spoke African languages. Family and kinship groups were the predominant social units. As elsewhere in Africa, kinship groups were preserved by interaction and social support, shared religious observances, and rituals celebrating stages of the life cycle of individuals. The sharing of rituals reinforced group solidarity and the values the kinship system embodied. Traditionally, one of the most common kinship groups throughout Mauritania was the lineage, or descent group. Lineage organization is based on the belief that relationships traced through males differ substantially from those traced through females. The patrilineage, which traces descent through male forebears to a male ancestor, is the most common unit of social organization in Africa; matrilineages trace descent through female forebears to one female ancestor. Both types of lineages include men and women, sometimes five or six generations removed from the founding ancestor, but the linking relatives are of one gender. Lineages generally share responsibility for socializing the young and maintaining conformity to social norms. Lineage elders often meet to settle disputes, prescribe or enforce rules of etiquette and marriage, discuss lineage concerns, and preserve the group itself. Lineage ties emphasize the unity of living and deceased relatives by descent through ritual observances and ceremonies. At times, however, lineages break apart, either because of interpersonal rivalries or because they become too large to maintain close ties. When such fission occurs, related lineages usually maintain some ties and celebrate some occasions together. If their alliance is important enough to be preserved for several generations, the resulting confederation of lineages, usually termed a clan, often includes thousands of individuals and may become a powerful interest group in the context of a nation. In Mauritania, many aspects of lineage behavior and expectation are important, providing lineage members with a sense of history and social responsibility and defining the role of the individual in society. Maures Maures trace their ancestry to Arab-Berber origins, although many have intermarried among African populations over the centuries. Maures occupy scattered areas across West Africa from southern Morocco to Gambia and from the Atlantic Ocean to Mali. The greatest concentration of this group is in Mauritania, which took its name from this dominant segment of its population. Maure society's complex social relationships are based on rigid hierarchical social and ethnic divisions. Social distinctions reflect the interplay of heritage, occupation, and race. Broadly speaking, Maures distinguish between free and servile status on the one hand and between nobles, tributaries, artisans, and slaves on the other hand. Non-Maure populations, termed "black Africans" in this context, are not included in this ranking system. Two strata, the warriors (hassani) and the religious leaders (zawaya), dominate Maure society. The latter are also known as marabouts (see Glossary), a term applied by the French. These two groups constitute the Maure nobility. They are more Arab than Berber and have intermarried little with black African populations. Tributary vassals (zenaga) are below the hassani and zawya in status but nevertheless are considered among the elite. They are descendants of Berbers conquered by Arabs, and their Hassaniya Arabic dialect shows a greater Berber influence. Although these three social strata are termed "white" Maures (bidan), the zenaga have intermarried with other groups to a greater degree than have the hassani and zawaya. Craftsmen and artisans in Maure society are described as members of "castes" because they form closed groups whose members tend to intermarry and socialize only among themselves. Bards or entertainers, called ighyuwa in Mauritania and griots elsewhere in West Africa, are also considered to be members of a caste. At the bottom of the social order are the so-called "black" Maures, previously the servile stratum within Maure society. Myths of origin are used to reinforce perceptions of social status and justify elements of this elaborate system of stratification. Craftsmen and musicians in Maure society are said to be of Semitic (Arab) rather than Berber or African ancestry. Imraguen fishermen, a caste group living in the vicinity of Nouadhibou, are thought to be descended from the Bafour, the aboriginal black population who migrated south ahead of the expanding desert. Small hunting groups are considered to be the remnants of an earlier Saharan people and may be of Berber origin. White Maure Nobility In Mauritania the warrior and marabout elites have developed a symbiotic relationship. Traditionally, warrior tribes protected the unarmed religious leaders, while the marabouts provided political, spiritual, and moral support for the warriors (see Arab Invasions, ch. 1). Under French rule, most warrior tribes were pacified and became cattle herders and traders. Even though the warriors' role changed gradually from one of physical protection to one of political and economic control, the alliance of traditional warrior groups with associated religious tribesmen survived. Zenaga The zenaga, now the descendants of tributary vassals of the nobility, tend to be ethnically and culturally more Berber than the hassani and zawaya. They, too, are divided into warrior and religious tribes; but these traditionally were assistants to the nobles, often as slaves. The zenaga still work for the nobility, raising their livestock and looking after their families. Traditionally, the zenaga paid both individual and group tribute to their noble patrons. Although the French colonial administration banned tribute (coutume), in some areas payment survived as late as the 1960s. Individual tribute took the form of military or educational services; group tribute was in the form of goods. Artisans and Entertainers The two most prominent occupational castes in Maure society are skilled craftsmen (or artisans) and entertainers (or storytellers). Artisans practice blacksmithing and ironworking, jewelrymaking, woodworking, tanning and leatherworking, potterymaking, shoemaking, weaving, and tailoring. All crafts but weaving and tailoring are performed by men. Although the hassani, zawaya, and zenaga regard artisans as their inferiors, the elite values their products and services, and craftsmen are sometimes allowed to live among the elite on a nearly equal basis. Entertainers, poets, and musicians constitute a special group. Maure society, like most Islamic societies, places a high value on poetry and music. At the same time, some Maures fear poets and musicians, to whom they attribute occult knowledge and mystical powers that can be physically or politically threatening. Accordingly, noble families often become the patrons of entertainers; thus, the nobles are able to demonstrate their elite status while obtaining both entertainment and protection. Fishermen, salt miners, and nomadic hunters are economically and socially marginal to Mauritanian society and are generally considered outside the caste system. Black Maures Black Maures distinguish themselves from "black Africans" to emphasize their cultural affinities with white Maures and their cultural distance from sub-Saharan Africa. In most cases, their forebears were incorporated into Maure society as slaves. Maure society continued to accept the institution of slavery even after independence in 1960, but it customarily distinguished among three types of servile status: full slaves, part-slaves, and former slaves now freed, called harratin (sing., hartani--see Glossary). Conditions of servitude varied from benevolent to callous and cruel. White Maures had full rights over their slaves, including the right to sell or relocate them. Slaves sometimes earned or were granted their freedom. Slavery has been outlawed several times, most recently in 1980 (see The Haidalla Regime, ch. 1). The term for slave, abd, was officially replaced with the term for freedman, hartani, but black Maures continued to be considered a slave class. Their status and role in Maure society have changed little. Many Maures continued to hold slaves and exercise their traditional prerogatives even after official decrees outlawed these practices. Islamic law requires Muslim slaveholders to free their slaves by the fifth generation. Freedmen, however, usually remained in the camp of their former master and filled the same servile role. Whether as slaves or freedmen, black Maures tended their masters' animals, acted as household servants, worked in the palm groves or millet fields, or gathered the crop of gum arabic (see Glossary). Maure Kinship and Marriage The principal Maure kinship group is the patrilineage. Among sedentary Maures, the smallest segment of the patrilineage is a group of related males who, with their wives, sons, and unmarried daughters, constitute the extended family. Among nomadic groups, the significant unit is the camp group, consisting of several related lineage units and their extended families. The clan, the subtribe, and the tribal unit are groups of increasingly greater inclusiveness, each of which in principle is organized on the basis of patrilineal descent. Marriage is almost always within the same clan, and lineages are endogamous as well. Islamic marriage prescriptions are generally followed, with the preferred marriage pattern between first cousins and strict prohibitions on marriage between other, specified relatives. In general, tradition emphasizes marriage within the lineage first, then within one's social level. Polygyny is accepted among most Maure groups, but relatively few Maures actually have more than one wife at a time. Successive marriages are common, however, especially among elites. Marriage to a widow or a divorced woman entails a lower bride-price than a first marriage. Although levirate (marriage of a widow to her deceased husband's brother) is permitted, widows generally live with one of their sons rather than remarry. Black Africans Of the five major black African ethnic groups in Mauritania, the largest is the Toucouleur, an offshoot of the Fulbe. The Fulbe are the second largest black African group in the country. Other significant black African groups include the Soninke, Wolof, and Bambara. Small groups of other ethnic Africans also live in the far south of Mauritania. Like Maures, most Fulbe are nomadic. Most other African groups practice sedentary agriculture in the Senegal River Valley. Almost all have kin in Senegal or Mali. They speak Fulfulde or West Atlantic languages within the Niger-Congo language family. Black African society, like Maure society, is highly stratified. The overall system of social stratification is nearly identical for all black groups. Three classes predominate: nobles, endogamous castes, and a servile class. Further social distinctions are recognized on the basis of livelihood, prestige, and power. Castes of skilled craftsmen are organized on the same occupational basis as among the Maures. Slaves and former slaves compose the servile group, but as within Maure society, they are accepted as part of a family and enjoy relatively humane treatment. Toucouleur The Toucouleur, also called the Halpularen, differ from the Fulbe primarily in terms of livelihood and dialect. Most Toucouleur live along the Senegal River in Mauritania and Senegal. As founders of the ancient kingdom of Takrur, they incorporated a number of local peoples, including the Wolof and Soninke, into their society. The Toucouleur speak Fulfulde, a dialect of Pulaar (the language of the Fulbe) that includes many borrowings from their neighbors and differs from Pulaar in pronunciation, vocabulary, and syntax. Most Toucouleur are sedentary farmers, in contrast with the nomadic Fulbe. In addition to nobles, freemen, artisans, and slaves or former slaves, the Toucouleur also recognize social groupings based on age. Called fedde, these age-groups are involved in a number of rituals designed to ensure solidarity and pledges of friendship between families. Descent is patrilineal, and the patrilineage is the most important kinship group. Nonetheless, maternal kin also play important roles at critical points in an individual's life. The Toucouleur are Muslim, and, like many of their neighbors, they believe in divination and supernatural power (baraka) associated with Islamic holy men. They are members of the Tijaniya Islamic brotherhood (see Religious Life, this ch.). Fulbe The Fulbe of Mauritania are part of the larger Fulbe population that inhabits scattered areas across the African savanna from Senegal to Sudan. They are thought to have originated in Senegal and to have slowly migrated eastward to their present locations over the last 800 years. Known by a variety of names, including "Peul" in Senegal and "Fulani" in Nigeria, they call themselves "Pullo" (sing.) or "Fulbe" (pl.) in Mauritania. Their Fulfulde dialect belongs to the West Atlantic subfamily of the Niger-Congo language family. It is a rich and flexible language with a well-developed body of oral literature. The Fulbe are Muslims, but the manner in which they observe Islam varies. Pastoral Fulbe are famed for their herds of cattle and dairy produce. Much of their culture centers on their pastoral life-style. The basic social unit is the nuclear family; the nuclear families are organized into lineages and clans. Descent is patrilineal, and the household unit is usually the patrilocal extended family. Marriage is legitimized by the payment of a bride-price, and great value and prestige are placed upon childbearing. Sonink The Soninke in Mauritania are the westernmost branch of the large and widely dispersed Soninke people (also called the Sarakole), most of whom live in Mali, Burkina Faso, and Cote d'Ivoire. They inhabit the banks of the Senegal River in south-central Mauritania, where they engage in agriculture and trading. Their ancestors were the founders of the ancient kingdom of Ghana. Some Mauritanian Soninke speak Azayr, a Soninke dialect heavily influenced by Berber; however, most speak the languages of the peoples among whom they live. They are fervent Muslims. Soninke society is rigidly stratified, allowing for little social mobility. Descent, inheritance, and succession to kin-group and family authority are all patrilineal, and the household unit is the patrilocal extended family. Polygyny is permitted, but the extent to which it is practiced among the Soninke in Mauritania is not clear. Bride-price is a well-established custom, and folklore and ritual are integral to Soninke life. Wolof A relatively small number of Wolof live in Mauritania. Most live in Senegal, where they are the dominant group. The Wolof language comprises several dialects and has borrowed many words from Arabic and various European languages. Almost all Wolof are Muslims, and nearly all belong to one of several Islamic brotherhoods. Farming and trading are the basis of their livelihood. Descent is reckoned patrilineally, but close ties also are maintained with maternal kin. The basic social unit is the extended family. Perhaps one- fourth of all Wolof households are polygynous. Social stratification is fairly rigid, intermarriage across ethnic boundaries at the saee stratum being far more common than intermarriage across strata. Bambara Only a small number of Bambara live in Mauritania; most reside in Mali. They are thought to be descended from the founders of the thirteenth- century kingdom of Mali. Their language, Mande-kan, is closely related to nearby languages. Many are Muslims, the number of adherents varying widely by group and locale. Most Bambara are farmers. The Bambara recognize occupational castes and the institution of domestic slavery, as do their West African neighbors. They recognize patrilineal descent, and they practice polygyny. The normal household unit is the extended family. Religious Life Virtually all Mauritanians are Sunni Muslims. They adhere to the Maliki (see Glossary) rite, one of the four Sunni schools of law. Since independence in 1960, Mauritania has been an Islamic republic. The Constitutional Charter of 1985 declares Islam the state religion and sharia the law of the land (see Governmental Power, ch. 4). Islam first spread southward into West Africa, including Mauritania, with the movement of Muslim traders and craftsmen and later with the founders of Islamic brotherhoods. Although the brotherhoods played a role in the early expansion of Islam, it was not until the nineteenth century that these religious orders assumed importance when they attempted to make religion a force for expanding identities and loyalties beyond the limits of kinship. The relative peace brought to the area by French administration and the growing resentment of colonial rule contributed to the rapid rise in the power and influence of the brotherhoods. In recent decades, these orders have opposed tribalism and have been an indispensable element in the growth of nationalist sentiment.