DJI291014AC

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Acebo

I greet you

iramen xolo

the shrine

siruun

The Baïnounk of Djibonker when they pour at the shrine they speak Gubëeher

Ubëëxer aŋga gubëëxër ge ahupox siruunkonom

That's like it is

ëgu num ne

We say that,

mino xum iyene

our elders who have died

ñamboshënito igini anciirne

they are closer to god than us

imereŋ anlumimino buteepriin ka diin

If you pour at the shrine you first call your fathers and their brothers

guhupox siruun unoxum uhuy bëëbëŋken aŋga indëënëmëŋ

Sometimes you call and then you also call your aunts from your father's side

guruk uhuy uŋey uhuy asomoŋken

As I came, it's this and that, which brought me here or the one who is kneeing at my side

n' idëëgëni homan iñontem wala uguni ajookunni a guceekhum

The one who came, it's for this or for that reason that he is here

un adëëgëne nini gëdëëkënti nini gëdëëkënti nini gëdëëkënti

That is why we say, why talk to you

bëmër giyeniminni ilóboonummin

and you talk to us, as we have the habit to say

an aŋgu ulóbommindi ani ëgu mino ginjasuxo buyeŋ ka

if there is anything to say, you make us dream

gëgu amu na sinduk uciigiliinemmin

That is why they make you dream

num iŋgune aŋkaano ñënciig

Sometimes you get up and you say to your friend, I have slept

guruk gufutti udëëk ulób unaŋken uyenem me xum gun iceemne

I have dreamt, I saw this and that and he says to you: Aha!

iciigiahi iwúli homan nini nini nini ayeno aha

Sometimes he will tell you, as you say it's this or that, it might be because of something

guruk ayeno n' uyenne nini nini guruk ëguhoro homan

Go try and see something and you will see

ufant udëëk ugéb homan an uniig

That is what is called to make dream

na gayenuhne buciigliin

you see it in your sleep

uwuul a sinceem

The people of Djibonker speak Gubëeher because as I said that our ancestors…

ubëëxer ëlóbumi gubëëher mata ani ilóbne buyeŋka ñamboshënito

you wouldn't use a foreign language to talk to your parent

duñoŋ kum gulób gukooren aŋgu ulóbëla aŋga uboshen

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It is Gubëeher that we use

hëbëëxer gimbilóbëlaho

Because of that, when you pour at the shrine it is that your parents are there.

bëmër imaline num guhupox siruun mata fi iyeni ñamboshen iŋguna

Talk to them in Gubëeher then!

uñoŋ num gubëëxer an ulób aŋga imereŋ

Yes

Aao

According to what I know

hoguni iyit

it is because of that

homër iŋgune mara xa

why when we pour at the shrine we speak Gubëeher

ho imali iŋguo buhup ha siruun inlóbo gubëëxer

That's why I tell you when you hear us speaking Gubëeher

bëmër imaline iyeno guyégi ilóbuxo gubëëxer

it is because we say that we are conversing with our forefathers.

mata xum mino iyene aŋga bëëbëŋkënito iraade bulób

They won't speak Banjal

dënlóboh hariin

They won't speak Kujireray, they won't speak Fogny, they speak Gubëeher

dënlóboh hëjirer dënlóboh hëfoñi gubëëxer gënlóbox

That is what we speak to them

iñoŋo hëmër an inlóbeeneŋ

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ñom imaline muruun muruk immoona

They'll tell you that we here

ge ayeno min naŋka

our shrine won't speak

siruunkënit dëlóbox

any other language than Gubëeher because his is Djibonker

gulób guruk gëguroŋ gubëëxer mata ha ho jibëexer iŋguna

If you see a shrine that is served in Djibonker,

guwúúli siruun ahupa jibëëxer

and it is prayed to in Kujireray

asabora aŋga hëjirer

you know that its owners are from Brin

una buyeŋka ñamu ha simër Jirer

And with the end of the lineage, now if someone

aŋgu kakoom gëguone ñimeni gëgu uruk

who comes back and he takes a cousin or someone who has been adopted here

aŋeet añoŋ guruk ujébun bimbi wala ubim uguni axuna bimbi

like the case of Ayoot and [the shrine] Ugimoŋ

an ka xa Ayoot aŋga Ugimoŋ

If that goes on for a while, Ugimoŋ will be pried at in Gubëeher again.

gëgu ëkontine kontine ugimoŋ aŋeyhurux asaboora aŋga hëbëëxer

Ayoot's children, when they grow up they will speak Gubëeher

Ayoot jaraakanam gëndëëki andihelel ënlóboh hëbëëxer

they won't pray in Kujireray

dëndëë xum busabor ka bim hëjirer

or maybe they will pray in Kujireray because their ancenstors are from Brin

wala guruk ansabor aŋga hëjirer buyenka ni ñamboshenen aŋgu Jirer

those who have born them

igini ambos imereŋ

That's how they are going to pray

num gaŋkan nunum busabor

And there at the shrine

angu na a siruun

I want to ask you

imaŋen bumii ka

in the case of

ani ëguni gëgu

the shrine of the king

karik ëwi

we call it the shrine of the king

mino iyene karik ëwi

the shrine of the king

kërik ëwi

the shrine of the king

karik ha unam

the shrine of the king

karik ha unam

There is this king who is in Enampor

amu num unam uguni ëgu enampor

Maybe, when he comes here

kati um gëdëëti bimbi

Is Joola Banjal used to speak, for it in order to understand, does he maybe speak Joola Banjal to explain what brought him there?

añoŋa guriin anaŋgu alóba burum an ayég kati bum um ëlób guriin honi añoŋuntom

And those from Djibonker they pour and use

aŋgu ubëëher ahup aŋga

their language which is gubëeher?

gunaanam gun ëgu gubëëher

the king

unam

The king, even when he comes here, it's not for the royal shrine

unam hani ëdëëti bimbi guroŋ a karik ëwi

when he comes he assembles the people ,

umër ëdëëgëkërëx gëdëëti acóógun

those who do ceremonies at the royal shrine.

igini andëëkëx gumukuna ha karik ëwi

And he tells them what he has seen there, at his sacred forest.

an alóbeenen honi umër ëwúlobim a gumukunahanam

Afterwards, when he has gone home they go and do the ceremony in gubëeher

gëtijini gaŋuñi imereŋ aŋgu andëëk andëëk amukuna aŋga gubëëher

He wouldn't stand there and pray at the royal shrine, I've never seen that

unam dëdëëk alika nini anaŋgu asaboor a karik ëwi wulaadi

since I've grown up

ani num idihelum

I remember once

guruk guni ilenta

that the Manjack have cleared the ground at the royal shrine

guni ñamalina aŋkaac a gunam

Uye's father and them have cleared the ground to do a plant nursery

bëëx ha Uye imereŋ axaacibim num buyuutin

they attached some he-goats

imereŋ inóbine idugund

The Manjack attached a bull, he was killed there in the courtyard

ñamalina ënób bunaapi naaŋ gaxofa a biliid

All of Djibonker shared it

jibëëher aficai pe

When he came,

n' ëdëëgët

He sat there, at the shrine of the preinitiation

naŋaan ganooxi ë ësiin

Afilejo

Afilejo

That's where we of the family got to know Afilejo.

me na giyitiminne Afilejo koona

He came and told my father that he came because he needed the whole village and my father got up went into all the houses and called them together and they came and sat there

ëdëëti ayen bëëxum umër adëëti gudëëk asoxlai bukoor an bëëxum aceŋg aŋaniin ahuyteeneŋ andëëk annoo naŋaan

at our shrine of the preinitiation

a ësiinkënit

and they told them what he came for

an alóbeeneŋ hon ëdëëgëmët

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Your sacred forest, where you have the ceremonies has been cleared.

bunékanaan bini umukunahanne axaaca

He told them to check carefully

ayeneeneŋ udëëkëŋ an uniigeŋ hobun

they went where the Manjack live

faŋ gëndëëkine aŋan ñamalina

They told them to provide a cow,

ayeneeneŋ ënnób ëyir

Kofootot and his people,

kofoototoŋ

The Bainounks involved, each one a black goat

igini aŋgu jibëëher im uguni budugund ha féébi budugund buraxi

each one a black goat

uguni budugund buraxi

and the other ones a cow

imeeŋ iŋgune ëyir

They brought the goats to the royal shrine, they killed them there and then they prayed in form of a sacrifice.

féébieŋ fëmërëŋ iŋgune a gunam antëënini a gunam ëndëëk andaamulbim fëmërëŋ ansaboorbim tu naŋka na aya guye nini an guwoh rek

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That's it.

na gëtiji