Noon | The Language Archive

Cangin Documentation Project

The corpus consists of documenting cultural events of Noon people. This is a collection of materials for archiving. It includes audios, videos, images, docs files, Elan files., This is a collection of materials. It contains narratives, interviews, performances and ceremonies about divination and "mbilim ", The corpus is composed of two cultural aspects of the noon people: a) Divination Divination is called "pay'" or "payaa" in noon. It is a ritual for the Noon people through which they pray God to intercede for them. It is practiced to prevent some bad events that were supposed to occur. Additionally, divination is practiced in order to protect all the...

Days of the week

Pascal Dethie describes the days of the week in noon and gives their meanings

Days of the week

Pascal Dethié describes the days of the week of noon and gives their meanings.This corpus can to learn the days of the week in noon

Divination

Folktales

This corpus contains folktales in noon

Plant

This corpus is a description of a plant

Riddles

This corpus is about riddles and answers

Sociolinguistic narrative

This corpus a narrative on how the noon language is endangered by not being used by its speakers

Details

Persistent Identifier: https://hdl.handle.net/1839/00-0000-0000-001A-EE64-A
Description: Cangin is a dialect of Noon (ISO 639-3: snf), whose population is estimated at 9,000. It is spoken in the Thiès area, a region in the west of Senegal (14°48'0"N / 16°56'0"W).Other Noon dialects include Padee and Saawii.
The corpus is composed of two cultural aspects of the noon people: a) Divination Divination is called "pay'" or "payaa" in noon. It is a ritual for the Noon people through which they pray God to intercede for them. It is practiced to prevent some bad events that were supposed to occur. Additionally, divination is practiced in order to protect all the community and even the country. Most of the time, divination is performed before an event or before the beginning of the rainy season. During the ceremony natural materials are used. They mainly come from trees. Among them the "Pongoy" (variety of tree) which is frequently used. Its powers of protection are numerous. It is said to be a very effective cure for people who are mystically sick and a protection against the evil. Divination is practiced only by the the soothsayers called "payoh". However, everyone can attend it but women are not allowed to participate to such an event. Among the soothsayers some are more gifted, they are called "njalmbe" or "saltigue" because they are endowed with very strong spiritual power to see in the future. They receive the power from the genies who for some reason choose them and shows them things through revelations. The power can also be transmitted from generation to generation. For example a soothsayer can receive the power years after from his dead father or grandfather in the future without even expecting or wishing it. Divination is mainly practiced with the sand during windy time. They hold and strike the sand with their hands and black spots appear then they start interpreting them to predict the future. When they see evil things they remove them then throw them and the wind transports them far away or burn them. b) "mbilim" "mbilim" is a festival of songs and dance. Like other ethnic groups in Senegal, the noon people have their own dance and songs. The origin of the word ‘Mbilim’ is unknown but it was said that the old persons used to meet and take decisions for the community. When they met to think about the name they would give for the meeting of all the members of the community, there was one of the oldest who advised them to call it "mbilim". Etymologically, "mbilim" means to gather people. In the past "mbilim" was celebrated during the dry season. The choice of this period of the year is not fortuitous. That was just the end of the rainy season. Serere Noon who are great farmers found it necessary, after a good harvest, to organize a ceremony of "mbilim" as an opportunity to give thanks and praises to God. It was organized from October to May. There were two kinds of "mbilim" : "mbilim niinsëk" which starts from 8 to 11 at the night and "mbilim wiistëk’ from midnight to sunrise. There are many actors involved in the ceremony of "mbilim". Among them, there are the drum players, the singers, and the dancers including the public. The drum players are generally more than five.. Three specific drums are used in the ceremony of "mbilim". The biggest one is called "cool"; the "mbëŋ-mbëŋ" is medium size and the smallest is the "sawal". Different rhythms are played, among them they are : "yaaafeñ", "Aasat yiinoo-yiinoo", "fiil-aasaa kuuy-aas", "mbakakak" etc. During a ceremony of "mbilim" the rhythms can vary from one song to another. The main drum player is at the origin of this rhythmic variation, he holds with him the "sawal"he leads rhythmic change. There are also some rhythms that can be played to blow someone’s glory. The singers of "mbilim", like the drum players, play an important role during the ceremony too. The singers are more than five. They sit down in a "cuut" which is a kind of basket. The songs have a great importance and each one has a specific signification.

Detailed Metadata

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lat-corpus
- History : NAME:imdi2cmdi.xslt DATE:2016-09-09T15:43:01.794+02:00.
- Name : Noon
- Title : cangin-noon
- descriptions
  Description : Cangin is a dialect of Noon (ISO 639-3: snf), whose population is estimated at 9,000. It is spoken in the Thiès area, a region in the west of Senegal (14°48'0"N / 16°56'0"W).Other Noon dialects include Padee and Saawii.
  
  Description : The corpus is composed of two cultural aspects of the noon people: a) Divination Divination is called "pay'" or "payaa" in noon. It is a ritual for the Noon people through which they pray God to intercede for them. It is practiced to prevent some bad events that were supposed to occur. Additionally, divination is practiced in order to protect all the community and even the country. Most of the time, divination is performed before an event or before the beginning of the rainy season. During the ceremony natural materials are used. They mainly come from trees. Among them the "Pongoy" (variety of tree) which is frequently used. Its powers of protection are numerous. It is said to be a very effective cure for people who are mystically sick and a protection against the evil. Divination is practiced only by the the soothsayers called "payoh". However, everyone can attend it but women are not allowed to participate to such an event. Among the soothsayers some are more gifted, they are called "njalmbe" or "saltigue" because they are endowed with very strong spiritual power to see in the future. They receive the power from the genies who for some reason choose them and shows them things through revelations. The power can also be transmitted from generation to generation. For example a soothsayer can receive the power years after from his dead father or grandfather in the future without even expecting or wishing it. Divination is mainly practiced with the sand during windy time. They hold and strike the sand with their hands and black spots appear then they start interpreting them to predict the future. When they see evil things they remove them then throw them and the wind transports them far away or burn them. b) "mbilim" "mbilim" is a festival of songs and dance. Like other ethnic groups in Senegal, the noon people have their own dance and songs. The origin of the word ‘Mbilim’ is unknown but it was said that the old persons used to meet and take decisions for the community. When they met to think about the name they would give for the meeting of all the members of the community, there was one of the oldest who advised them to call it "mbilim". Etymologically, "mbilim" means to gather people. In the past "mbilim" was celebrated during the dry season. The choice of this period of the year is not fortuitous. That was just the end of the rainy season. Serere Noon who are great farmers found it necessary, after a good harvest, to organize a ceremony of "mbilim" as an opportunity to give thanks and praises to God. It was organized from October to May. There were two kinds of "mbilim" : "mbilim niinsëk" which starts from 8 to 11 at the night and "mbilim wiistëk’ from midnight to sunrise. There are many actors involved in the ceremony of "mbilim". Among them, there are the drum players, the singers, and the dancers including the public. The drum players are generally more than five.. Three specific drums are used in the ceremony of "mbilim". The biggest one is called "cool"; the "mbëŋ-mbëŋ" is medium size and the smallest is the "sawal". Different rhythms are played, among them they are : "yaaafeñ", "Aasat yiinoo-yiinoo", "fiil-aasaa kuuy-aas", "mbakakak" etc. During a ceremony of "mbilim" the rhythms can vary from one song to another. The main drum player is at the origin of this rhythmic variation, he holds with him the "sawal"he leads rhythmic change. There are also some rhythms that can be played to blow someone’s glory. The singers of "mbilim", like the drum players, play an important role during the ceremony too. The singers are more than five. They sit down in a "cuut" which is a kind of basket. The songs have a great importance and each one has a specific signification.
- CorpusLink
  Name : Cangin Documentation Project
- CorpusLink
  Name : Sociolinguistic narrative
- CorpusLink
  Name : Days of the week
- CorpusLink
  Name : Divination
- CorpusLink
  Name : Plant
- CorpusLink
  Name : Folktales
- CorpusLink
  Name : Riddles
- CorpusLink
  Name : Days of the week

Citation

[author(s)]. (2012). Collection "Noon". The Language Archive. https://hdl.handle.net/1839/00-0000-0000-001A-EE64-A. (Accessed 2023-05-30)

Note: This citation was extracted automatically from the available metadata and may contain inaccuracies. In case of multiple authors, the ordering is arbitrary. Please contact the archive staff in case you need help on how to cite this resource. Author information could not be extracted automatically for this resource.