The singer introduces himself in terms of his lineage, and states that he sings about particular oxen. Ngong notes that his scope is much broader., not a song; singer introduction
The song is dedicated to his bull (Majong) and his clan, Daachuek. The main feature of the bull, recurrent in the song, is the shape of its horns - Majong means ‘backward curved-horned bull’. Bol has recently changed from traditional singing to revolutionary morale-boosting, at the service of the SPLA in the civil war, and then also to modern music. These different interests and styles are all present in this song, and they cannot always be distinguished from one another. For example, in this song about Majong, Bol is praising the bull, and at the same time using its characteristics (colours and horn shape) to insult the corrupt/dishonest people, and also to praise his clan., tuaar; keu / ox song
The song is dedicated to his favourite ox (Majok). The main topic of the ox is not only its elegance but its usefulness. There are many decorations put on Majok (white ox with black patches on the head and the bottom or tail). These adornments include the resounding gong tied round the ox’s neck, a bunch of tassels made out of buffalo’s tail tuft, and a beautifully braided leather lasso (rope). The animal is being adorned for not only the purpose of prestige, but also for attracting a beautiful girl around for whom the ox (Majok) will be given in exchange as part of bride price. In the song also, Bol Deng stresses the importance of girls as source of wealth to the family., tuaar; keu / ox song
Bol Deng Arok is showing, in this song, that he comes from a superpower clan. By listing the names of the major clans organized into payams (administrative units that make up a county) of Twic East in the greater Bor land; and suggesting that the names be counted and put up on the notice board for other tribes to see, he is trying to warn everybody that his is the mightiest. This is indicated by mention of names of powerful and wise chiefs who are paramount heads of the clans., piony de baai / community praise song
Bol Deng Arok is showing, in this song, that he comes from a superpower clan by listing the names of the major champions, who are leaders of champ camps and cattle camps. The song explores the wrestling might of his Twic clans or camps. The purpose of the song is to encourage his fellow wrestlers and discourage or scare the opponents. In short, it is a morale boosting song laced with names and action of the champions., din de ayang de yuit / wrestling championship song (community praise song)
'The song is dedicated to his favourite ox (Majok). It’s a white-horned ox. Bol is hereby describing not only the magnificence of his pet, but also acknowledging the hard work of his colleagues (age set) who have committed themselves to restrain the powerful ox, and decorate it. The most notable element of decoration is the curving of the horns, artistically done in such a way that the right horn grows upwards and the left one downs (See the picture of another Majok, being pampered by John Ngong, this writer, attached for illustration purposes, probably less beautiful than the Majok described in this Bol''s song.', tuaar; keu / ox song
Bol Deng has dedicated this song to himself. Having sung many songs in praise of his oxen, friends, relatives and clans, he now rewards himself for all these and other achievements. The main subject of his accomplishments here is how often he kills cattle (for what the Dinka calls ‘Riong’, or what I may term ‘Feat Feast’. Of course, any young man capable of throwing a prestigious feast for the hungry camp that has just left a rich pastureland is worthy of being praised, which is normally conveyed in a song such as this., tuaar; keu / self-praise / achievement song
'The singer attributes all the reputation earned over a long period of time to their great grandmother, Aguil. The most unique trait of this lineage is that Yool, the husband to Aguil, was monogamous, and hence, “Who will claim for themselves our legacy set long ago by Yool and Aguil? Even if one marries several wives, it won''t work out. The jealousy of co-wives is hidden right in the attic of the house; just there to stay.” The singer claims the whole land is blessed in the name of his grandmother, Aguil. Therefore, there is no other lineage (genealogy) that will compare to Aguil’s anywhere on earth. Such a song, in Dinka tradition, is aimed at advertising the clan socially so that they young men and girls are married with dignity, and for that matter, to a better market.', din de dhien / clan song
The song appears to be about the ox, Makuei (black ox with white patch on the forehead), but is directed at a woman. The girl, who is supposed to be married using Makuei as part of the bride price, does not measure up to the value of Makuei, according to Bol, the singer. The girl is said to behave like a wild cat, in addition to the fact that she is a ‘second hand’ lady (once married). The last part of this song is also about the value of Makuei, who is being protected day and night with a gun. So Bol is wondering how a divorcee can claim to be his wife, “Here is a white-tail, claiming that she is still a child, a miracle happening again! Is there a child who can give birth to Makuei?” NB: Makuei in this cantext is a name given to the first born male child, in honour of the ox., din de mioor / ox song
This song is dedicated to Yool clan or camp. Yool as a pastoral community surpasses the rest with the number of cattle, seen in the statement, “Our camp is crowded by a variety of bulls.” Bol is indirectly warning everybody that they are well armed, and therefore keep awake guarding their camp day and night. He says theirs is a community feared all over the land, as seen in the statement, “They cannot be defeated, this camp called Yool, my ox. Our camp is dreaded by other bulls (knights). It is where cattle are being welcomed with a bullet. The fight takes place, then vultures swoop down immediately in numbers”. In the song, Yool is a warrior community., din de wut / clan song
This is a hate song, kicked off with an insult, as in: “There is another filthy black girl I found seated on a mortar.” Not only does the singer hate the ugliness of the girl, but the girl herself has broken the norms of courtship by initiating the talk to the man. This action solicits the question, “How dare you ambush me with a word before I open my mouth?” Then the insult: totaboloc, which is actually an artiste (Bol)’s idiolect for an idiot or idiocy. The girl insists on greeting, address the rude singer, “my guest”, but the man insists on bad answers to polite request like, “First greet me, my guest,” “Do I accept (meaning love) you? Totaboloc!” retorts the man. Here, Bol reflects how far gender balance (women emancipation) has to go in this paternal culture., ket / insult song
Bol, in this song, is telling us that their names are resounding throughout the land. But then he wonders why a certain girl overlooks them. “We pulled over an empty distance; and I wonder of the existence of such a girl with a contempt on people such as we are!” In this song, the singer attributes the name back to his ancestor, Ajang Awan, from which he inherits the reputation. He holds whoever expresses contempt over this name at grudge that exists between the Dinka and the Nuer., piony ku ket / self-praise
Bol, in this song, is attacking the habit of telling lies. He condemns liars in the community, and specifically channels the insult at one of the girls he is trying to woo. The girl, instead of telling Bol directly that she does not love him, always runs to hide in the bush like a rat. In his style, Bol tries to avoids names of his victims by channelling his anger through his multi-colour oxens and bulls. When there are names to mention, he does so in songs of praises., ket / insult song
The song, as heard from is rhythm, is meant for dancing. It goes with the up-and-down beats of the Bor Dinka drum. Bol uses the song to praises his dance skills in one part, and to ridicule the poor dancer, the girl who does not lift her feet off the ground when jumping. He invites his friends by names to witness and compare his styles with the girl’s. He calls himself “the child who ‘winnows’ the drum beats (dance rhythms)., din de dieer / dance song
Bol Deng who cherishes his background very much, is hereby expressing the rich past of his family, which he argues is still in him and his contemporaries of Daachuek’s Yool clan. He condemns negative traits such as gossiping, jealousy and the likes, from which he distances himself (his family) . His grandfather, Ayam (Atungder), was a man born with good heart. Hence, the whole family descended with that character. However, Bol is also decrying the social degeneration of our communities as a result of war., piony / clan song


[author(s)] (2010). Item "BolDeng" in collection "Dinka". The Language Archive. (Accessed 2024-02-25)

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