locating nganiyo divination as intentional space knut.pdf · locating nganiyo : divination as...

LOCATING NGANIYODIVINATION AS INTENTIONAL SPACE

KNUT GRAW(Catholic University of Leuven)

ABSTRACT

In Senegal and Gambia the main reason for divinatory consultation is seen notin misfortune or uncertainty but in the clientrsquos intention longing and desire (nganiyo)To locate this intention is the divinerrsquos first task Successfully executed it is theproof of hisher divinatory capacities Drawing on the phenomenological andsemantic analysis of Senegambian divinatory praxis especially among Mandinkaspeakers it is argued that Senegambian divination should not be seen as an abstractsearch for knowledge but as a performative praxis constituting an intentional andempowering cultural space that allows the subject to engage actively with his cur-rent situation In a parallel analysis it is shown that the notions and conceptsunderlying the divinatory process form in themselves a highly instructive theoryof intentionality and affliction

Introduction

The importance that is attributed to divinatory consultation in Senegaland Gambia is so wide-reaching that hardly a sphere of life is exemptedfrom it1 Issues of health fertility conjugal and financial well-beingprofessional and electoral success business and sport performances theoutcome of examinations job applications as well as travel and migra-tion are often felt to necessitate the consultation of a divination specialistIn the languages of the region persons specializing in the autochthonousandor Islamic arts of divination and healing are commonly referredto in the same terms of respect as those used for a person renownedfor religious education and learning in the Islamic literary tradition Itis these titles of respect like mooroo in Mandinka serigne in Wolof orthierno in Pulaar that are commonly translated into French and Englishas lsquomaraboutrsquo2 In order to explain the central importance to most peo-ple in Senegalese society of private maraboutic services (outside strictreligious or ethnic affiliations and public ceremonies) this article looks

copy Koninklijke Brill NV Leiden 2006 Journal of Religion in Africa 361Also available on line ndash wwwbrillnl

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at these ritual specialists not just as political and economic factors butas the cause location and mediators of highly performative and gen-erative hermeneutic processes and ritual action This emphasis on thegenerative and performative dimensions of maraboutic consultationrequires a change in perspective away from the person of the maraboutdiviner and his abilities as center of the divinatory process towards an analysis of the experience and existential involvement of the personwho seeks out divinatory consultation

Apart from being explicitly subject-oriented this articlersquos approachis internal and semantic aimed at disclosing the qualities of Senegambiandivinatory praxis from inside its own structure and terminology as wellas phenomenological and hermeneutical in trying to analyze differentaspects of the divinatory process in relation to the subjective and culturalexperience generated by the divinatory encounter This is meant toavoid the treatment of divination as a kind of cultural artefact that canbe described by the researcher as if existing apart from the hermeneu-tical situation and existential concern of the individuals involved in itInstead following a hermeneutical tradition of understanding ratherthan explanation that reaches from Dilthey to Heidegger and Gadamerthe analysis of Senegambian divinatory praxis as intentional space aimsat an understanding of the existential significance that divination unfoldsfor the persons involved not just as a search for knowledge but as asource of transformation empowerment and hope

Divinatory techniques and the structure of the divinatory encounter

Senegalese and Gambian diviners employ a wide range of divina-tory techniques One of the most common forms uses cowrie shells(kurungo in Mandinka petaw in Wolof )3 which are cast onto the flooror mat where one is sitting After every cast the diviner examines theposition formed by the shells for meaningful patterns that will guidehis assessment of the consulterrsquos situation Another widespread form ofdivination is geomancy or ramalu as it is called in Mandinka a com-plex technique implying elaborate calculations and the mastering of anextensive interpretative repertoire Yet another type of divination thatI witnessed entailed the use of a small mat (basoo) made of thin sticksequipped with red cotton threads and a number of amulets (safee) Folded once in the middle and held motionless between the thumb andindex finger of the right hand the diviner asks series of questions poten-tially relevant for his client Despite his attempt to keep his hand motion-less with certain questions the mat will involuntarily start to move and

Locating Nganiyo Divination as Intentional Space 79

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open up indicating a positive answer to the question posed or the pos-sibility that what the consulter is looking for will realize itself Whilethere are many more varieties used by Senegambian diviners includ-ing the casting of roots (suluufayo) or groundnut shells (tiyafatofayo) div-ination by the use of a string of prayer beads (tasabayo la jubeeroo) dreamdivination (listikaroo) and forms of lsquodirectrsquo voyance each form with itsown logic and technical requirements the question arises of what allthese different methods have in common What is divination in theSenegambian context and what does it bring about

By focusing on the process of the divinatory encounter rather thanon the outward methodological or material differences of the varioustechniques in use it can be shown that the development of divinatoryconsultations in the Senegambian context is characterized by a com-mon structure consisting of several consecutive steps The client entersthe room in which the diviner receives his customers and after a briefexchange of greetings the consultation is opened by the pronounce-ment of the nganiyo the clientrsquos intention longing question or concernThe client who approaches a diviner with a specific problem or wishnormally never inquires directly about these issues Instead upon beingprompted by the diviner the client pronounces his question or con-cern silently onto the objects the diviner will use during the procedureThereupon it is the task of the diviner to identify the issues at thecore of the clientrsquos concern by means of divinatory procedure Thisidentifying or locating of the clientrsquos nganiyo represents the first andmain emic criterion of the success of a consultation Will the divinertalk about the things that really concern me Will he see what I amlooking for Will he really see me in the patterns of the cowrie shellsthe geomantic signs his dreams The (silent) pronunciation of his orher intention or concern by the client is followed by the execution ofthe divinatory procedure This second part of the consultation theactual act of divination itself is referred to as jubeero in Mandinka andseet in Wolof literally an act of looking at or viewing a process ofinvestigation and interpretation that should not be understood as if lim-ited to visual perception but which entails an encompassing consider-ation of the clientrsquos condition through both the divinatory signs appearingin the shells the geomantic patterns or dreams as well as through thedivinerrsquos insight into the clientrsquos economic social and existential situa-tion4 At this stage of the divinatory process depending upon the methodemployed different but intersecting metaphors and terminologies comeinto play They contribute to the construction of a specific ritual envi-ronment relate the divinatory encounter to other sociocultural fields

80 Knut Graw

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and structure the emerging divinatory pronouncements all of whichbrings about a complex process of lsquopoiesisrsquo poetic lsquoworld-makingrsquo (DeBoeck amp Devisch 1994) and dialogue that sets the divinatory spaceapart from other non-divinatory cultural scenes The third phase ofthe consultation (which in practice often falls together with the secondphase the divinatory enunciation) concerns the pronunciation and rec-ommendation of the ritual remedies required primarily in the form ofofferings that range from sugar cubes and candles to cloth or foodThese offerings are referred to as sadaa in Mandinka or sarax in Wolofterms derived from the Arabic sadaqa designating voluntary alms thatin Islamic thought and praxis are seen in contrast to the obligatoryalms of zakat The fourth and final phase of the divinatory processentails the execution of these ritual recommendations by the lsquotakingoutrsquo of sadaa (sadaa bondi ) the distribution of the prescribed objectsamong individuals or a group of people who have either been indi-cated by the diviner or chosen by the client himself Each of thesephases of the divinatory process bears specific qualities that togetherprovide for a praxis that affects the individual on several fundamentalphenomenological levels In this article however following the sequentialstructure of the divinatory encounter I will concentrate exclusively onthe first moment or gesture of the divinatory process the articulationand subsequent locating of the nganiyo the one gesture that opens upthe divinatory space and draws the subject into its hermeneutic dynamics

Drawing on the analysis of the semantic meaning and the phenom-enological implications of this and other key divinatory terms I willargue that already with this first ritual gesture divination shows itselfnot as an abstract search for knowledge but as an encompassing andhighly performative cultural praxis with specific phenomenological qual-ities and cultural consequences I will further argue that with the artic-ulation of the nganiyo Senegambian divination becomes immediatelyperformative by opening up what I call an lsquointentional spacersquomdasha per-formative cultural space for articulating and dealing with personal intentions and desires that not only reflects the intentional nature ofthe human being but responds to negotiates and transforms the sub-jectrsquos intentional position by allowing him to engage actively with hislongings and afflictions in a changing and challenging contemporaryworld

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Nganiyo yeene niyya Semantic meaning and phenomenological implications

of divinatory terminology

In Senegalese and Gambian cultural settings divinatory consultationstarts with the silent utterance of the nganiyo the subjectrsquos inaudiblepronunciation of his or her central reason for coming to the consultationIn many cases the diviner will not explicitly ask the client to pronouncethe nganiyo but will simply give him or her some of the cowrie shellsto be used in the subsequent casting procedures or the pen for drawingand calculating the geomantic patterns As the client is generally alreadyacquainted with the normal proceedings of a divinatory consultationhe will take the cowries or the pen to his lips without a word andsilently pronounce the reason for his coming for consultation5 Whilethe client concentrates on this the diviner in anticipation of the beginningof the session will study his writing tools rearrange his set of shells orother instrument or change into a more comfortable sitting positionallowing the client to concentrate without having the impression ofbeing observed or listened to Because in most cases the client is notasked explicitly to pronounce the nganiyo because of the seemingly casualbehaviour of the diviner and because of the inaudibility of the clientrsquoswords this particular phase of the process is easily overlooked by theoutside observer During the course of research however I have cometo consider this moment as one of the most crucial single clues to theunderstanding of what is at stake in the divinatory encounter whatdivination in the Senegambian context actually is and what it achieves

The term nganiyo is most commonly translated by FrancophoneMandinka speakers as lrsquointention (intention) or less frequently as desire(desire) The Mandinka term is derived from the Arabic niyya a termthat is also in the same way as the notion of nganiyo most commonlytranslated as intention intent will or direction of will (see eg Wehr1980 1013) Intention in the form of niyya plays for instance a crucialrole in the Islamic doctrines and practice of obligatory prayer (Arsalaat) These doctrines hold that a prayer that is spoken without thearticulation of the niyya onersquos proper intention to fulfil the obligationsof salaat is invalid In the context of Senegambian maraboutic divinationthe term takes on a more general meaning and can refer to what onewants to do obtain or pursue or simply to what the consulter wantsto know Sometimes instead of nganiyo another term hajoo is usedwhen giving the cowrie shells or another divinatory instrument to theclient This term however also derived from Arabic (haaja) is not nor-mally synonymous with nganiyo In daily speech hajoo does not translate

82 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 82


as intention or desire but refers to an issue or undertaking that needsto be dealt with by the individual But why can these terms be usedalternatively when employed at this crucial beginning of the divinatoryencounter

When I inquired about the seemingly synonymous use of these twoterms nganiyo and hajoo most diviners insisted that while hajoo couldbe used the correct technical term was nganiyo However both termsare used because the affair that preoccupies someone is finally whatcauses that personrsquos intention The intention in turn reflects the personrsquosaffair and is directed to its solution Almost apodictically one of thediviners that I worked with stated lsquoyour affair is your intentionrsquo (ilahajoo wolum ila nganiyo leti ) What such a statement points to is thatnganiyo and hajoo are not only used synonymously but that they are ina certain sense actually the same In referring to the intentional situ-ation of the consulting individual from different somehow interdepen-dent directions one might say that hajoo and nganiyo appear to bepositioned in a relationship of dialectical rather than direct synonymityin that the dimensions of both terms extend and reaffirm rather thansubstitute for each other What then is the cultural sense and logicof divination if it characterizes itself through its own terminology asdealing with a personrsquos intention and if the first task of the diviner isconceived of as locating his clientrsquos intention How should divinatorypraxis be understood if it presents itself as responding to the nganiyo ofthe client or more broadly formulated as a response to the consulterrsquosspecific intentionality

Intentionality is generally regarded as one of the central concepts of phenomenological theory (Bernet Kern amp Marbach 1996 85-96)Husserl in Logische Untersuchungen (1975 amp 1984 [1900 amp 1901]) andlater in Ideen zu einer reinen Phaumlnomenologie (1976 [1913]) emphasized thatacts of consciousness (Bewuszligtseinsakte) are never without content butalways include something that is intended by and within the act Anact of perception for instance never takes place in the abstract butis necessarily perception of something The object of a perceiving actcan therefore not be separated from the act itself but is always partof that consciousness of which it is the object It therefore becomesclear that if every single act of consciousness can be characterized asintentional human consciousness in general is defined and structuredby intentionality How can this characterization of consciousness asintentional help us to understand the significance of divination in theSenegambian context

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84 Knut Graw

Despite the semantic link between the concept of nganiyo and thephenomenological notion of intentionality it is clear that the nganiyo ofthe consulter in the divinatory encounter cannot be directly equatedwith intention in the Husserlian sense In Husserlrsquos perspective inten-tion is the main characteristic of intentionality as a structure that under-lies all action and consciousness As a structure it is in itself abstractan a priori characteristic of consciousness that can only be deducedfrom the normal phenomenal reality in an operation of what Husserlcalled an lsquoeidetic reductionrsquo a kind of stripping of the phenomenonrsquosconcrete but incidental properties to its bare essentials Nganiyo isinstead not abstract but always already concretized by the specifichopes questions and predicaments of the subject The significance ofthe phenomenological notion of intentionality for the understanding ofthe concept of nganiyo thus does not lie in an exact identity between theconcepts but in the fact that both notions seem to entail parallel insightsinto the nature of human consciousness and action The Husserliannotion of intentionality allows us to recognize that the cogito is neverself-sufficient but always intentionally related to its lifeworld Divinationseems to know this By directing itself to the intention of the clientdivination shows that it is aware that the person who takes recourseto it is not interested in abstract knowledge but primarily in what con-cerns her or his personal situation The interest of the divinatory searchlies not in obtaining neutral information but in bringing out somethingof what is most relevant and urgent for the consulter In this sensedivination can only be meaningful in so far as it responds to the issuesthe consulter is really concerned with

At this point it is useful to come back to the observation of the syn-onymous usage of the terms hajoo (affair concern issue etc) and nganiyo(intention intent desire) at the beginning of the divinatory encounterWhat can be said about this relation of dialectical synonymity betweenhajoo and nganiyo if looked at from a Husserlian perspective

In Ideen zu einer reinen Phaumlnomenologie Husserl introduced the termi-nological distinction between noesis (from the Greek noein to think) andnoema (what is thought) to emphasize the fact that the distinction betweenintending act and intended object is not meant to portray somethinglike a subject-object relationship in the physical world but to describethe intentional structure of consciousness itself (Husserl 1976 [1930]esp 200-224) What is crucial here is that the intentional act (noesis)and the intentional object (noema) are not experientially present as twoseparate entities Rather the intentional lived experience itself always

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comprises both noesis and noema at the same time6 Extrapolating be-tween Husserlrsquos phenomenological reflections and the question of thesignificance of the articulation of the nganiyo or hajoo at the beginningof the divinatory encounter the phenomenological implications of thisfirst moment come into view In so far as an intentional act as noesisnecessarily comprises a noematic correlate one could say that the artic-ulation of the nganiyo by the consulter as an intentional act always nec-essarily entails an issue (hajoo) that noematically corresponds to thesubjectrsquos intention This has a number of consequences which I believeare fundamental to understand the full scope of this first moment ofthe divinatory encounter

What are these consequences First the consulter is not simply anaddressee of divinatory discourse From the beginning he or she is fullyimplied in the process as an intentional human being with specific con-cerns and hopes This does not mean that the client has to activelyparticipate in the divining process by a parallel interpretation of thedivinatory signs (for which he normally lacks the necessary knowledgeand experience) or to enter into dialogue with the diviner (althoughthe divinatory encounter will often lead to dialogue) Full implicationhere means phenomenologically implied in the sense that what mostcharacterizes the person when coming for consultation that is the wishand the urge to learn something about hisher personal predicamentis fully recognized not only by the diviner but by the structure of thedivinatory encounter itself At the moment that the client receives the divinatory objects in order to pronounce his or her intention hecannot remain in the position of a neutral observer (unless attemptingto distance himself from the whole event) Instead the client is forcedto become aware that it is his or her personal and often secret con-cerns that form the central object of the divinatory inquiry Consequentlythrough the articulation of the nganiyo the subject is forced to open upto the inquiry Simultaneously he also undergoes a change in the waythe inquiry relates to his own situation One could say that it is alreadyat this very early stage that the situation of the client becomes inevitably(at least potentially) transformed his or her most intimate secret (kun-gloo) is suddenly put under the scrutiny of divinatory procedure Wecan see that this transformation works noetically as well as noemati-cally in so far as the new intentional situation entails an attitudinalchange within the intending act towards alertness curiosity expecta-tion responsiveness and so on which is not abstract but defined bythe object of its intention its specific hajoo its concern desire or

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86 Knut Graw

whatever takes the position of the Husserlian noema Through the articulation of a concrete intentional issue the necessary presence ofthe noematic correlate in the intentional act forces the subject to openup and become responsive to his or her own motivations and motivesas well as to the responses and findings pronounced during the divinatoryencounter From the perspective of the divinatory process one couldsay that the moment of the articulation of the nganiyo becomes phe-nomenologically transformative in so far as it actively brings the subjectinto a consultative situation that can no longer be approached neutrallyRather the subject has to confront his or her own intentions and isforced to open up towards the different ritual and discursive dimensionsthat will unfold in the further course of the divinatory encounter Theanalysis of the notion of the articulation of the nganiyo thus indicatesthat the significance of divination cannot be fully understood if the div-inatory encounter is considered only in the light of its predictions andfinal outcome of these predictions in the subjectrsquos future Instead theanalysis shows that the divinatory encounter independent of its ulti-mate outcome becomes immediately transformative in (re-)shaping and(re-)orienting the subjectrsquos intentional situatedness

Strictly speaking the interpretation of the gesture of the articulationof intention at the beginning of the divinatory encounter as an expres-sion of intentionality does not depend upon the explicit use of a termsuch as nganiyo The intentional dimension is pre- or extra-terminologicalin that it is already present in the gesture itself However the existenceof a technical term within the divinatory terminology that identifies thisinaugural intentional act gives additional weight to the analysis It showsthat the analysis of divination as intentional space not only disclosesthe logic of the divinatory encounter according to its outward sequentialstructure but that this understanding of Senegambian divination asrelated to intentionality is predated by the understanding of the div-ination process in its own terminological conceptualizations In thissense intention and intentionality are present both implicitly in thegesture of the articulation of a specific intention or wish by the con-sulter as a prerequisite of the divinatory process and explicitly in theconcept of nganiyo that is referred to and acted upon by the divinerand his clients The validity and pervasiveness of the intentional logicof the divinatory encounter is also reflected in the fact that it is notlimited to a single ethnic or linguistic context Wolof-speaking divinersfor instance refer to the same situation with the term yeene which also appears to be derived from the Arabic niyya and is employed in

JRA 361_6_f6_78-119 12006 249 PM Page 86


the same way as the Mandinka notion of nganiyo Divinatory termi-nology and its use and understanding by divination specialists thusmoves beyond the implicit dimensions of meaning in habitual praxisand represents an explicit attempt to give words to the complexities ofdivinatory praxis and experience In this regard one could say that thespecific use and systematics of the terminology not only presents uswith lsquoethno-phenomenologicalrsquo notions from which one can derive anemic model of the understanding of divination but it also formulatesthe beginnings of a phenomenology of divination that looks beyond theconfines of what Husserl called the lsquonatural attitudersquo ie moving beyondthe non- or pre-theoretical position in which we normally act and thinkand towards a way of thinking that attempts to reflect on the insightsand assumptions underlying its own implicit logic

Summarizing the above I would argue that the pronunciation of thenganiyo by the client is not just an opening gesture but a decisive struc-tural moment of the divinatory process creating the opening of animmediately performative divinatory space with specific phenomenologicalqualities Seen as such the notion of nganiyo is presented as perhapsthe most important single clue to the understanding of Senegambiandivinatory praxis The danger of attributing such an importance to onesingle notion within an epistemic ritual and discursive praxis that con-tains a multiplicity of different elements lies in constructing a coherencethat perhaps does not exist in the observed praxis itself Consequentlyit should be asked how the notion of nganiyo relates to the other ele-ments making up the divinatory praxis its logic terminology and itsfurther unfolding How far is this notion present in the rest of the div-inatory process apart from being the conceptual basis of the gesturethat opens the divinatory encounter How far can this notion be shownas underlying the more general logic of the divinatory praxis Morespecifically one could ask where exactly does divination locate the inten-tion desire and ambition of the subject that seem to form the centralobject of its inquiry Where is it that the nganiyo originates In orderto answer these questions I will look at the relation between the notionof nganiyo a number of geomantic categories and a variety of conceptsand understandings of the motivational grounds of divinatory consul-tation that could be understood as the place or condition from whichthe nganiyo originates

JRA 361_6_f6_78-119 12006 249 PM Page 87

Ramalu Introducing Islamic geomancy

Islamic geomancy or (in Mandinka) ramalu is a widespread form ofdivination in Senegal Gambia and Islamic sub-Saharan Africa in generalEven beyond the boundaries of this area it seems to have inspired andinfluenced divinatory traditions in many regions that came in contact withbut did not necessarily embrace Islamic religion or culture as a whole (seeBrenner 2000 for a discussion of this aspect with reference to the lit-erature on various traditions and van Binsbergen 1996 for the relationbetween Islamic geomancy and four-tablet divination in South Africa)Overall Islamic geomancy represents a divinatory technique that seemsto have adapted well to local circumstances and requirements (Brenner2000 Kassibo 1992) Because of its remarkable geographical expansionand probably because of the intellectual appeal of its formal and culturalcomplexity Islamic geomancy is arguably one of the forms of divinationthat has received most attention from anthropologists especially if oneincludes derived forms such as sikidy and Ifa that feature prominentlyin the ethnography of divination in Madagascar Nigeria Togo and Benin(for Senegal and Mali see eg Kassibo 1992 Sow 2001 and Eglash1997 for sikidy see eg Veacuterin amp Rajaonarimanana 1991 [with furtherreferences] for Ifa and related forms see eg Trautmann 1939 Bascom1969 amp 1980 Abimbola 1976 amp 1977 de Surgy 1981 Akinnaso 1995)7

The Mandinka term ramalu is derived from the Arabic darb ar-ramlor khatt ar-raml the beating or writing of the sand names echoing thefact that these techniques were originally executed on a surface of sanda material basis that most marabouts today replace with writing paperon which they work with a felt or ballpoint pen However some divin-ers still use a sand surface and it is because of this original materialbasis that this form of divination (as well as its European and Africanderivatives) is referred to as geomancy in western historiography andanthropology The technique consists in the drawing of sixteen randomlines of stripes or dots from which the diviner then derives a series ofgeomantic patterns or signs (tamansee) with divinatory meanings Thediviner usually starts by writing the clientrsquos name and surname (some-times accompanied by the name of his or her mother father or both)in Arabic script on top of the sheet of paper used for the drawingsand calculations Further down the page the diviner then writes thename of the Prophet Mohamed in Arabic letters (mim harsquo mim dal )and it is above these four letters that the sixteen random lines aredrawn one after the other from right to left forming four clusters oflines each containing four single lines (see Illustration 1)

88 Knut Graw

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Illustration 1 Example of a geomantic calculation executed by Bamba Camara ThiegravesSenegal July 20038

JRA 361_6_f6_78-119 12006 249 PM Page 89

From these sixteen lines the diviner then derives the first four geo-mantic signs to appear on the lower half of the layout by ticking offfrom bottom to top the pairs of dots or stripes of each line until eitherone single pair or a single dot or stripe is left The dots or pairs ofdots that remain after this procedure are then transferred underneaththe name of the Prophet Mohamed that divides the sheet in halfCorresponding to the four different clusters of lines on the upper halfthis procedure of ticking off the remaining pairs or single dots andtransferring them to the lower half of the calculation will result intofour geomantic signs (1-4) From these four signs another group of fouris derived by adding up the different elements of the four signs hori-zontally according to a simple calculation based upon the distinctionbetween even and odd results two single dots or two pairs making anew pair a single dot plus a pair resulting in another single dot (4-8)The next four signs are derived in the same way by combining thefirst and the second the third and the fourth the fifth and the sixthand the seventh and the eighth sign (9-12) The 13th and the 14th signare derived from the combination of the 9th and the 10th and the11th and the 12th respectively The 15th sign results from the combi-nation of the 13th and the 14th Completing the calculation the 16thand last sign of the layout is formed by combining the 15th and thefirst The result of these operations is a geomantic layout of sixteen signsmost of which refer to certain prophetic figures of the (Abrahamitic-)Islamic tradition (Yousuf Ayuba Mousa etc) each of which has distinctdivinatory connotations9

At this stage it is crucial for the understanding of geomantic divinationto note that the divinatory connotations of the sixteen signs making upa complete layout are not fixed but dependent on the position in whichthey appear It is important to realize that what the diviner does is notjust a process of deriving a set of signs but an operation of filling upof a system of sixteen positions referred to as lsquodoorsrsquo in Mandinka (bung-daal ) or lsquohousesrsquo in Arabic (sing beit pl buyut) each of which possesseslike the signs themselves specific divinatory connotations In other wordsthe geomantic layout is constructed in two dimensions first a fixedgrid of sixteen lsquodoorsrsquo or lsquohousesrsquo each associated with a specific regionof meaning (the person wealth health kinship relations and so on)second a set of sixteen geomantic signs associated with certain housesbut which in the application of the procedure may appear in any ofthe sixteen slots and must be interpreted accordingly This structure isrepresented clearly in the following table made by Bamba Camara ayoung Mandinka marabout (mooroo) based in Thiegraves and one of the four

90 Knut Graw

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geomantic specialists I had the chance to work with The table showsall sixteen signs each of which for the sake of convenience is num-bered at its bottom The Arabic name of the sign is written on topunderneath also in Arabic one finds the name of the lsquodoorrsquo or lsquohousersquoAll signs are arranged in the order of the houses with which they arenormally associated

Illustration 2 Table showing the signs and houses of the geomantic system written by BambaCamara Thiegraves Senegal July 2003

JRA 361_6_f6_78-119 12006 249 PM Page 91

92 Knut Graw

Transcribed and translated the table reads as follows The first twocolumns contain the transcription of the Arabic designations of thedifferent signs and houses The third column gives an English transla-tion of the names of the houses The fourth column gives the Mandinkaequivalents of the Arabic names that Bamba Camara mentioned in hisoral explanations but which he did not include in the above table Thefifth column gives a translation of the Mandinka terms The additionsin square brackets contain variations in the Arabic designation of thedifferent Houses and Mandinka equivalents which were not mentionedby Bamba Camara All additions stem from a similar table and cor-responding explanations by Yafay Maneacute Medina Souane CasamanceJanuaryFebruary 2004

Table 1 The geomantic signs and their houses (Transcription and translation of

Illustration 2)

Name of Houses Translation Doors TranslationSign (Arabic) (Mandinka)

1 Yusufu Beit an-Nafs House of the Self Sondomoo Door of the Bundaa Heart

2 Adamu Beit al-Mal House of Property Naafuul Bundaa Door of Wealth[Harjee Bundaa] [Door of

Chance]

3 Muhamadu Beit al-Abahi House of Fathers Faalaa Bundaa Door of Al-Mahdi Paternal

Relatives

4 Idris Beit Ikhwa House of Brothers Faading Bundaa Door of (Paternal) Brothers

5 Ibrahim Beit Banin House of Sons Dingo Bundaa Door of the SonDescendants

6 aIsa Beit Marid House of the Ill Jankaroo Door of IllnessBundaa [Room of [Kuurango Illness]Bungo]

7 Umr Beit Nikah House of Futu Bundaa Door of Marriage [Futuwo Bundaa] Marriage

8 Ayub Beit Qubur House of Graves [Kabuuru [Room of Beit al-Maut House of Death Bungo] Graves]

Saayaa Bundaa Door of Death

JRA 361_6_f6_78-119 12006 249 PM Page 92


Table 1 (cont)


9 Allahu Beit Safr House of Travel Taamoo Bundaa Door of TravelTahala [Beit at-Tariq] House of the Path [Taama Siloo [Room of the

Bungo] Path of Travel]

10 Suleiman Beit Sultan House of the Mansa Bundaa Door of the Beit al-Muluk Sultan [Mansayaa King

House of Bungo] [Room of Kingship Kingship]Sovereignty

11 aAli Beit Rajahi House of Hope Jikoo Bundaa Door of Hope

12 Nuh Beit aAdu House of Enemies Jawoo Bundaa Door of the Enemy

13 Yunus Beit Majalis House of Places Siidulaa Bundaa Door of the Place

14 Hassan wa Beit Masrsquoul House of the Nyiningkaroo Door of the al-Hussein Demander Bundaa Question

15 aUthman Beit Quadi House of the Kiitii Bundaa Door of JudgingBeit Hukm Judge

House of Judgement

16 Musa Beit hAquibatu House of Labang Bundaa The Last DoorOutcomeResult

While each of the different geomantic signs is thus conventionally asso-ciated with a specific door within the layout in an actual consultationsigns appear in different houses because of the random procedureexplained before As each sign can appear in any of the sixteen housesand as the meaning of a specific sign is dependent on the position inwhich it appears the geomantic system provides for a high degree ofvariation and flexibility The number of possible layouts depends uponthe first four signs that are generated from the random lines of dotsdrawn at the beginning of each session Thus the geomantic procedurefirst combines a first sign out of sixteen with another set of sixteen(162) and repeats this a third (163) and a fourth time (163 multiplied by16) arriving at a total of 65536 possible layouts ( Jaulin 1957 44-46)Even if we look at each door-sign combination separately rather thancontextualized by a complete layout we find 256 possible combinationslsquoRamalursquo Bamba Camara pointed out to me during our cooperation

JRA 361_6_f6_78-119 12006 249 PM Page 93

94 Knut Graw

lsquois an extensive knowledgersquo (ramalu londoo fanuta le) the study of whichcontinues throughout the course of the divinerrsquos career

In order to get a better idea of the nature of these proceedings aswell as of the concrete issues involved in geomantic consultations it isinstructive to look at how the different signs and their positions areinterpreted by the diviner in an actual consultation

Reading the signs of ramalu Toward a case-based understanding of geomantic

procedure

The layout reproduced above as an example of geomantic sheets(see illustration 1) was executed by Bamba Camara at the request ofa 23-year-old woman of Wolof background After she pronounced herreasons for seeking the consultation silently upon the pen to be usedfor the geomantic procedure Camara spent a few minutes workingsilently on the paper in front of him writing drawing the clusters ofrandom lines deriving the geomantic signs and studying them Thenhe started to explain his findings drawing upon a detailed and sys-tematic analysis of the signs appearing in the different houses of thegeomantic layout

According to his reading she had experienced difficulties either withinher present marriage or in relation to an intended marriage whichbecause of these difficulties had never taken place According to BambaCamara this interpretation of her current situation was indicated bythe sign of Nuh (Noah) lsquostandingrsquo (be looring) in the House of the Self(beit an-nafs) the house that is normally (with the system at rest) asso-ciated with the sign of Yusuf (see table 3) The appearance of Nuh whoin geomancy is generally associated with enmity and opposition in thefirst house of the system suggested that her plans and undertakings hadbeen affected by the opposition or bad intentions of others probablyher own parents and relatives This situation was further evaluated byBamba Camara through consideration of the significance of the con-stellation in the second position Hassan wa Hussein standing in the Houseof Chance or Wealth (beit al-mal ) indicating a state of ambivalence theurge to move elsewhere or the loss of valuables Furthermore the signof Yusuf in the House of Marriage (beit an-nikah) indicated that the clienthad been desiring a certain person for a long time while Camara per-ceived the sign of Idrisa in the House of Hope as pointing to the real-ization of her hopes in the near future This outcome was accordingto his later explanations indicated not so much by the meaning of thesign of Idrisa but by the fact that this sign consists of seven points

JRA 361_6_f6_78-119 12006 249 PM Page 94

According to another interpretative principle attributing different tem-poral values to the geomantic signs depending on how many pointsthey had out of a maximum of eight this means that the affair wasnot just a matter of the past but had already started to be realized inthe present The sign of Hassan wa Hussein in the House of Wealth alsoindicated that for safeguarding her chance she should distribute twochicken of the same weight as sadaa (or sarax in Wolof ) the offeringconsidered to be the most important ritual means to influence the devel-opment of onersquos personal affairs Besides the two chickens Camaraadded another sadaa of six meters of cloth (of any color) or two metersof black cloth were indicated by the geomantic signs A day after theconsultation Camara explained to me that there were further detailsthat had been revealed but that he had not wanted to address duringthe session in order not to embarrass his client unnecessarily At a cer-tain place in the geomantic layout her lsquovirginityrsquo had appeared andby means of another combination of signs outside the basic sixteendoors he had seen that lsquoshe knewrsquo meaning that she was no longer avirgin although she seemed not to be married

In terms of method this short example of a geomantic reading showsgeomantic divination as a complex process of interpretation in whichthe different signs in the layout are not interpreted stereotypically orin an isolated manner but according to the houses in which they appearand in relation to the other signs10 Beyond the interpretation of thedifferent signs in terms of their conventional divinatory connotationsand their appearance and association with the different lsquoDoorsrsquo orlsquoHousesrsquo of the geomantic system signs can be associated with maleor female persons the different elements (water air etc) and differenttimes (past future and present) All this not only illustrates the complexityof the process but also points to the divinerrsquos high command of theinterpretative catalogue that is necessary for a comprehensive readingof a geomantic layout However it is important to remember thatalthough fascinating to both practitioners and clients the most impor-tant aspect of the consultation is not the complexity of the process butthe degree to which the diviner is able to locate his clientrsquos reason forseeking out divination that is to identify his intention (nganiyo) or con-cern (hajoo) and his ability to address the issues that are central to theclientrsquos situation The extent to which Camara succeeded in locatingand addressing his clientrsquos concern was striking When I asked the clientimmediately after the session in Camararsquos absence why she had comefor divination she explained that she had wanted to marry but thather parents had withheld their approval because her friend belonged


JRA 361_6_f6_78-119 12006 249 PM Page 95

to the caste of blacksmiths (Wolof teumlgg) while she was geer a non-artisannot belonging to any specific caste Despite the impossibility of theirmarriage because of the rules of endogamy governing caste relationsin Wolof society11 she had become pregnant and subsequently givenbirth to a boy who was now two years old According to her under-standing Camara had referred precisely to these issues in his readingof the geomantic signs He had seen that others had interfered withher plans (indicated by the sign of Nuh in the first house of the geo-mantic system) and he had also seen that she had desired someone for a long time (indicated by the sign of Yusuf in the house of marriage)

The effect of such a divinatory enunciation on the client is notdifficult to grasp Having onersquos intentions longings and personal predica-ment recognized so comprehensively proves the divinerrsquos capacity andensures that the reading of the geomantic layout as a whole is experi-enced as true and meaningful thus encompassing not only the divinerrsquosimmediate analysis of the subjectrsquos condition but also the other twomain elements of the enunciation the predictions made (Camara hadseen not only the difficulty of her situation but also that it had alreadystarted to improve) and the recommended ritual remedies (the distri-bution of cloth as sarax that would allow her to overcome her difficultiesand to realize her marriage plans) But how can the effect and significanceof the divination in the present case be described in more general andtheoretical terms

Confirming the abstract analysis of the phenomenological implica-tions of the conceptualization of the process by Senegambian divinersas reaction and answer to the subjectrsquos initial pronunciation of lsquointen-tionrsquo (nganiyo) I would argue that the present case clearly shows thatthe divinatory inquiryrsquos meaningfulness depends primarily upon its abil-ity to relate directly to the individualrsquos situation In a successful con-sultation the diviner is able to identify the clientrsquos reason for comingto the consultation silently pronounced upon the pen used for the cal-culation and drawing of the geomantic signs or whatever instrumentis used in the specific case If this general understanding of the div-inatory process is correct and if the notion of nganiyo is really centralto the understanding of the divinatory process the question remainshowever how this locating and responding to the clientrsquos intentionalconcern is achieved How exactly does the divinatory procedure con-ceptualize this process of identifying the subjectrsquos intention How doesthe concept of nganyio relate to the larger logic of the geomantic sys-tem with its complex interplay between houses and signs its multifold

96 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 96


interpretative options Where exactly in the geomantic layout is it thatthe subjectrsquos intention can be located and where does it originate

Heart self mind and person Geomantic categories and the location of nganiyo

The following excerpt forms the basis for the analysis of the locationand origin of the subjectrsquos intention in divinatory praxis It is takenfrom a longer interview with Bamba Camara who had agreed to teachme some of the basics of ramalu which in 2003 he had been studyingfor more than ten years first under the auspices of his father and thenby himself through reading discussion with other marabouts and mostimportantly through his own practice He had shown me how to derivethe lsquohousesrsquo (Ar buyuut) or lsquodoorsrsquo (bungdaal ) from the random divinatorypatterns that have to be drawn at the beginning of every ramalu ses-sion Sitting in front of a sheet of paper that by now was covered withthe characteristic dotted lines on its top half and a series of geomanticpatterns at its bottom the two halves separated by the name of theProphet Mohamed written in Arabic script (Illustration 1) I asked himwhere he would start to talk to his client With which sign would hebegin What would he say

Excerpt 1 Explanations of ramalu procedure by Bamba Camara Thiegraves Senegal

July 2003

Saaying dung i yaa long ramalu Now thus you know ramalusilool le be ala a siyaata its ways are manyKuwool fanang be jee le iye meng long There are issues too where you knowjanni i be kuma-wo-kuma fola before saying anythingi ntildeanta jee jubeela le you have to look therefo i yaa long You have to knowmoo meng naata the person that has comemune be a sondomoo to what is in their heartKon foloo-foloo First thussiloo fanang be jee le there is a wayiye meng long ning of which you knowiye woo juubee ning if you look at itiye wolu composeacute if you compose itwo kaa yitandi it will show youiye le ko you will sayntildeing de a naata mune la this [person] why she has comemune mu a hamee kuwo ti what is the issue of herhis ambition( ) ( )

JRA 361_6_f6_78-119 12006 249 PM Page 97

98 Knut Graw

Excerpt 1 (cont)

Dool be jee iacute si naa There are those that when they comeiacute taa fola they donrsquot tell you [their reason for

consultation]iye fo dung thus you tellala probleemoo mu mung ti what is their problema taa fola they donrsquot tell youWo ka naa le a saa fo iye a jubee nntildee He comes and says regard me [ie divine for

me]Yaa long wo siifaa nak You know this kind [of people]i taa noola i yaa ntildeininkaa you cannot ask themSi non a baa fola Si non (if not) he will tell younte lafita le lsquoI want you to regard [my] affairsrsquoiye kuwool juubeeIte maa long [But] You donrsquot knowcrsquoest inconnu crsquoest inconnuNte ye meng noo wo le mu rek What I can do is justngaa juubee silool I regard the pathsbungdaal be jee there are doorsnka mennu composeacute that I composepuru [pour] ka long ntildeing in order to know this [person]au fond au fondmune yaa batandi what has tired himaye niitooroo his niitooroo12

ala niitooroo be looring mune to what is his niitooroo standing onNsi woo fanang jubee I can regard that as welln saa jee I seentildeing de This [person]a la niitooroo be looring ntildeing ne to his niitooroo is standing on this

Bamba Camararsquos explanations were instructive indeed at that stage ofmy research they were groundbreaking in that he seemed to touchupon fundamental notions that until then I had only guessed at Inorder to appreciate the full scope of his explanations one should keepseveral things in mind First the questions that are most urgent for theethnographer are regularly not those that are most urgent for his infor-mants A situation that is symptomatic for much of the ambivalence ofthe anthropological project of searching for meaning where other peo-ple are mainly concerned with managing their lives from day to daywith little or no financial resources but nevertheless enmeshed in adense net of necessities and demands13 Second when asked about theirwork the explanations that were offered by many of the specialists I

JRA 361_6_f6_78-119 12006 249 PM Page 98

worked with focused almost exclusively on the description of the mechanicsof the different forms of divination they use For many diviners thereseemed to be no meta-level to their work no lsquoethnotheoryrsquo on divinationWhat the diviner needs to know is how it works how to draw the div-inatory patterns in ramalu and how to read them how to throw thecowrie shells and interpret their positions what verses to speak beforeattempting listikaroo or how to count the beads of a chaplet (tasabayoo)in order to find the right passages in the Qurrsquoanic text Effective div-ination in other words does not necessitate any specific theoreticalknowledge of why divination works what particular terms lsquoreallyrsquo meanor why certain things have to be done in a particular way For effectivedivination correct execution of the typical action pattern suffices Thisis mainly because the different forms of divination are not conceivedof as philosophical or metaphysical models but as practical diagnostictools to understand a personrsquos situation to evaluate the possible devel-opment of someonersquos affairs and to identify the necessary ritual remediesAlthough he is well aware of the technical intricacies of his trade BambaCamararsquos explanations seemed to reach further than the mere descriptionof divinatory method and procedure Contrasting with the focus of mostdiviners on the technical specifics of the method his explanations seemedto contain a more theoretical dimension resulting on the one hand fromhis own study of geomancy and on the other from his many years ofstudy of the key works of the Islamic tradition ranging from the QurrsquoanHadith and Sunna to the wide field of Islamic thought and commentary

In the first paragraph of the excerpt above for example rather thansimply stating how to read the geomantic chart Camara refers to thenecessity of finding out through divinatory procedure lsquowhat is in theheartrsquo (mune be a sondomoo to) of the person that comes for consultationIn the third paragraph Camara again adds a new dimension to hisexplanations by identifying the general nature of what pushes peopleto seek divinatory consultation as lsquowhat has tiredrsquo a person (mune yaa

batandi ) or more concisely as niitooroo a term that generally refers tofeelings of sadness sorrow grief or distress (see for example WEC1991 [1989] 239) As a compound noun however niitooroo links theword niiyo soul and tooroo wounding which stems from ka toora toinjure or to wound both physically and emotionally Niitooroo could thusbe translated not just as sadness but more literally (and more dra-matically) as lsquosoul-injuryrsquo or lsquowounded soulrsquo

Initially it seems justified to assume sadness or some kind of afflictionas marking the condition of someone seeking divinatory consultationespecially if the heart (sondomoo) is considered the origin of what pushes


JRA 361_6_f6_78-119 12006 249 PM Page 99

the client towards the consultation But does this description of theclientrsquos condition not contrast with the insistence by most diviners onthe centrality of the clientrsquos lsquointentionrsquo (nganiyo) Is there not a certaincontradiction if on the one hand the subject is considered as a con-sciously intending individual implying volition self-reflexivity and auton-omy and if on the other hand he is seen as afflicted and distressedimplying a more passive condition of suffering and pain In my opinionrather than contradicting itself by insisting upon an intrinsic link betweenniitooroo and nganiyo between the subjectrsquos affliction and his intentionthe signifying chain of heart (sondomoo) mind (hakiloo) intention (nganiyo)need (hajoo) and affliction (niitooroo) conveys a deep sense of the natureof intention desire and the general predicament of the subject Thisbecomes clearer if we look in more detail at how these different notionsare related in the geomantic system

In Arabic the first house that is derived from the lines drawn abovethe name of the Prophet on the top half of the page is called lsquotheHouse of the Self rsquo beit an-nafs14 It was this position in the geomanticlayout that Camara referred to as the place in the ramalu where youhave to look first In Mandinka for the same position two terms areused synonymously moo la bungdaa and sondomoo la bungdaa lsquoDoor of thePersonrsquo and lsquoDoor of the Heartrsquo In Arabic-Islamic thought nafs is con-ceived of as one of three components that make up the non-materialreality or being of the human person nafs haql and ruh Nafs usuallytranslated as the lsquoselfrsquo of the person is the locus and origin of humandrives self-interest emotions aAql instead designates the faculty of rea-son it is the locus of mind cognition rationality and ethics and seenin opposition to the nafs In Arabic-Islamic thought it is this oppositionbetween nafs and aaql that marks the human being In Sufism especiallythe personrsquos spiritual life is often perceived as a struggle between thesetwo principles Ruh the third component of this triad of consciousnessis commonly translated as lsquosoulrsquo the entity that leaves the body at nightwhen the person is dreaming and that survives when the personrsquos phys-ical existence ends in death What does it mean then if in the trans-lation of the Arabic-Islamic system of geomancy into Mandinka ritualpraxis the lsquoHouse of the Self rsquo becomes lsquothe Door of the Heartrsquo Ormore specifically what does this semantic shift from nafsself to lsquoheartrsquoor lsquopersonrsquo mean in terms of the relation between nganiyo and niitooroo

On the one hand one might think that by replacing the notion ofself with the notion of person or heart the resulting Mandinka modelsimply ignores the distinctions between self mindreason and soul thatare characteristic of Arabic-Islamic thought In that case one could

100 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM 00

only regard the models as almost unrelated as somehow having beenseparated in the act of translation from one symbolicsignifying systeminto another On the other hand one could pursue the idea that theMandinka notion of the heart is actually synonymous with the Arabic-Islamic notion of selfnafs but using a more body-related idiom whilethe Arabic-Islamic notion could be perceived as more abstract15 In myopinion there is little real evidence for assuming that the Mandinkasystem has separated itself from the Arabic-Islamic geomantic modelNeither Bamba Camara nor any of the other specialists with whom Iworked expressed ideas in this direction At the same time they werevery aware of the different terms that should be employed in speakingabout the geomantic system depending upon the language one usesWhile speaking about geomancy nafs (self ) is translated as sondomoo

(heart) but this is not reversible A Mandinka diviner would never usethe Arabic term for heart (qalb) to translate the Mandinka notion ofthe heart (sondomoo) back into the Arabic system In my view thistogether with the fact that Mandinka (and Wolof ) diviners perceivethemselves as practising not a different type of geomancy but the orig-inal Arabic-Islamic form in their own native language clearly indicatesthat the relation between the Arabic and the Mandinka model of geo-mancy should be considered as a relation of continuity rather than ofseparation But how exactly should we understand the synonymoususage of nafs and heartperson if we perceive this semantic shift asoccurring within the internal logic of geomantic divination rather thanas breaking away from it And why do we have two terms that canbe used in Mandinka to replace the original Arabic notion of nafs Thecrucial point here is probably that translation rarely works in exactone-to-one linearity but entails a search for equivalence Translationthen is a coming-nearer not an identical replacement It could beargued therefore that the Mandinka model translates the notion ofnafs from two directions simultaneously first from the inside or coreof the selfnafs that is the heart (sondomoo) as the locus of emotionvolition desire and so on second from the outside that is as the per-son (moo) who comes for divinatory consultation According to such aview it could be argued that nafs contains a double dimension that iscorrectly captured in the Mandinka translation The person present inthe divinatory encounter as nafs (self ) is the person (moo) but not asactor or neutral consulter but in full subjective presence as bearer ofemotions afflictions desires and hopes all of which can be (symboli-cally) located in the heart (sondomoo)

How does this relate to the analysis of the notion of nganiyo and the


JRA 361_6_f6_78-119 12006 249 PM Page 101

significance of the concept of intentionality for the understanding ofSenegambian divinatory praxis in general What can we learn fromthese terminological details about the understanding of intentionalityand desire that is implicit in Mandinka divinatory praxis Accordingto Bamba Camara and other diviners to locate the nganiyo of the con-sulter is the first and most difficult task of the diviner The place wherethis intention can be localized is the first door or house of the geomanticsystem the Door of the Heart (sondomoo bundaa) or Door of the Person(moo la bundaa) whereby both lsquoheartrsquo and lsquopersonrsquo are understood asbeing equivalent to the Arabic notion of the lsquoself rsquo (nafs) In this senseintention is grounded in the heart the most intimate and the mostopen dimension of the subject Against cognitivist or rationalist assump-tions the geomantic system insists that lsquothe person thinks with his heartrsquo(moo ye miiroo ning a sondomoo) Consequently when I asked BambaCamara what he meant by the word lsquoheartrsquo he replied lsquothe mind isthe heartrsquo (hakiloo wo le mu sondomoo ti ) But would this equation of mindand heart not be in contradiction to the opposition between nafs andaaql self and mindreason in Arabic-Islamic thought

At this point it is crucial to realize that geomancy as praxis is notbound to extra-ritual conventional conceptualizations Rather it gainsits coherence through its own internal practical logic In such a per-spective one could argue that Camararsquos statement lsquothe mind is theheartrsquo is not contradictive but actually reveals a radicalization of theconventional (and in this form perhaps over-simplified) Arabic-Islamicview of the human being as a bearer of reason but hampered by drives and emotions16 In geomancy and in Senegambian divination ingeneral this conventional relation between self and mind nafs and lsquoaqlsondomoo and hakiloo almost seems to be reversed As long as the per-son is subjecting himherself to divinatory consultation she is not con-sidered as primarily governed by reason but is first and foremostconsidered in relation to hisher heart (sondomoo) One could say thathere the emotive dimension is not seen as a secondary or even nega-tive side of the human being but is actually understood as what makesthe person This conceptualization of the category of the heart as beingof greater importance for the understanding of the condition of theperson than the category of the mind is also reflected in the followingexplanations by Kabiru Faty the son of my host in the Casamancewho despite being only in his late twenties enjoyed great respect inhis community for his knowledge of Arabic and the key religious textsas well as for his maturity His explanations are reproduced in full notonly because they largely confirm on a more general level what has

102 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 102


been said about the role of the notion of the heart in Mandinka geo-mancy but also because they touch upon a number of aspects that willbe relevant for the later sections of this analysis

Excerpt 2 Explanations on the notion of the heart (sondomoo) by Kabiru Faty Casamance

Senegal February 2004

Sondomoo The heartwo le adamadingo that is the human being [lit Adamrsquos child]moo ka meng miiraa [that] what the person thinksmoo la miiroo buka futa jee [another] personrsquos thought can not reach

thereI damma le ka miraa Only you can think about it

A munta sondomoo That means the heartdoo be jee moo sa fo iye sometimes people say to youite ka mune miira lsquoWhat are you thinking aboutMeng be i hakiloo to ngaa long ne That what is in your mind I know itrsquoPar exemple walla niikuyaa For example angerning a laata hakiloo kang dorong if it is only [situated] in your minda se funti i ntildeaa to it shows in your eyesBari sondomoo ka meng miira But that what the heart thinksmoo taa buka futa wo to nobody can reach thereI damma se sii noo le i ye tara kuwo to Only you can be in that affairIacute saa fo iye i ka mune miira They ask you what are you thinking

aboutI saa fo iye hanii You tell them nonka kuu doo le miira I think about something elseIacute saa fo iye dukaree They may ask you pleasei ka meng miira that what you are thinking abouta foo tell itI ko iacuteye nka ntildeing ne miira You tell them I think about thisa yaa tara wo nteng although that is not what it is

Hakiloo ning sondomoo wolu lom These are the mind and the heartNing sondomoo be meng kang That what the heart is concerned withwo le janfata it is far away (ie located deeper within

the person)Sondomoo le la miiroo ka janfaa The thought of the heart is further away

(ie more profound than that of the mind)Sondomoo le ka i miira It is the heart that makes you thinka ye i miira a ye kuwo muumee be miira a it is what makes you think about the to contours of every affairNing a ye i miira a to dorong It makes you think about thatmbe ntildeing ne kela teng ne I will do thatmbe dung na jang ne I will enter [get involved in it] hereWalla ndindinma kaari ye Or in my childhood

JRA 361_6_f6_78-119 12006 249 PM Page 103

Excerpt 2 (cont)

ntildeing ne ka nna that person has done this to meSoit me be sanji jelu ndunta jang Soit (be it) that at that age I got involvedmbota jang there then I went out (left that affair)nga nna ntildeing kuwo ntildeining then I looked for that affairbataa meng kono with that difficultyMennu ye maakoyi Those who helped memennu ye njawuyaa [and] those who were my enemiesWalla mennu ye njawuyaa Perhaps those who were my enemiesnkana iacute jawuyaa that they cease to be my enemiesMennu ye njawuyaa nga iacute be maakoyi That I will be able to help my enemies orwalla fo nga iacute tu jee bang that I will let them beSondomoo ning hakiloo le ka suusaa It is the heart and the mind that arentildeoola la dorong rubbing against (compete with) each other

here

Bari sondomoo la miiroo le ka wara But the thought of the heart is the most encompassing

Sondomoo le ka miiroo taamandi The heart makes the thought goNing i lafta Allah miiroo la If you wish to think about (contemplate)

Godsondomoo le ka taa [it is ]the heart that goes thereWalla kuwo meng yaa long ko a jamfata Or an affair of which you know it is

distant [ie profound complex difficult to solve]

sondomoo le ka taa [it is] the heart that goes thereHakiloo la taa buka janfa The mind does not go farWo be sabatiring baloo kono le It [the mind] rests in the bodysondomoo le ka taa the heart goes [further]

Kabiru Fatyrsquos explanations touch upon different aspects of the mean-ing of the heart in Mandinka conceptualizations of the nature of thehuman being from the heart as a form or location of thought to thequestion of how far what a person has in his heart can be perceivedby others to the importance of the heart as a privileged means of per-ception in religious contemplation In several of these instances theheart (sondomoo) is described in opposition to the faculty of the mind(hakiloo) Faty refers for instance to the fact that anger felt in the heartremains undetectable by others (implying its greater profundity) whileanger located in the mind will show in a personrsquos eyes More gener-ally he states that lsquothe thought of the heart is more encompassing [thanthe mind]rsquo (bari sondomoo la miroo ka wara) and that lsquothe mind does notgo farrsquo (hakiloo la taa buka janfaa) This characterization of the heart astranscending the mind in terms of its epistemic qualities clearly reflects

104 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 104


the same valorization of the heart as a major constituent of humanbeing that allows Mandinka diviners to translate the Arabic notion ofthe lsquoHouse of the Self rsquo (beit an-nafs) not only as lsquoDoor of the Heartrsquo(sondomoo bundaa) but also more comprehensively as the lsquoDoor of thePersonrsquo (moo bundaa) At the same time however one might ask whetherKabiru Fatyrsquos privilegization of the notion of sondomoo (heart) does notcontradict Bamba Camararsquos somehow different statement that lsquothe mindis the heartrsquo (hakiloo wo le mu sondomoo ti ) The crucial point here is thatalso in Kabiru Fatyrsquos explanations despite his different appreciation ofheart and mind in terms of their epistemic quality both notions areunderstood as faculties or modalities of lsquothoughtrsquo (miiroo) In this senserather than being conceived of as opposed principles both notions son-domoo and hakiloo are recognized as essential components of perceptionoccupying different places in a continuum of the faculty of conscious-ness It thus becomes clear why Francophone Mandinka speakers trans-late nganiyo sometimes as intention and sometimes as desire While inEuropean languages the term lsquointentionrsquo may have acquired a morecognitive connotation (associated with the mind) and lsquodesirersquo (associatedwith the heart) is perceived as part of the emotive the notion of nganiyounderlying the logic of divinatory praxis seems to entail both dimen-sions the emotional and the cognitive without the necessity of furtherdissection

Niitooroo and the origin of nganiyo

So far I have analysed the relation between the notions of sondomoo

(heart) hakiloo (mindreason) and nganiyo (intentiondesire) What hasstayed out of sight is the relation between the subjectrsquos intention (nganiyo)and what Bamba Camara called niitooroo the lsquosoul-injuryrsquo While theheartmind is seen as the bearer of the subjectrsquos intentiondesire (nganiyo)in the third paragraph of his explanations Bamba Camara points outthat the condition of the heartmind that gives rise to the individualrsquosintention is always one of niitooroomdashsorrow grief afflictionmdashand thatit is this condition that he has to come to know and to understandthrough the further consideration of the geomantic layout Not men-tioned in the excerpt is how exactly the substance of what makes theniitooroo of the individual consulter in a specific case can be identifiedBamba Camara did however explain this point at a later stage of ourlessons

JRA 361_6_f6_78-119 12006 249 PM Page 105

Excerpt 3 Explanation concerning the identification of niitooroo by Bamba Camara Thiegraves

Senegal July 2003

Saaying Now

nko le ning a yaa tara moo naata bii I say that if it happens that a person comes

today

puru yaa long mune be ate sondomoo to in order to know what is in his heart

mune be a fango coeroo to [from the French what is in his very heart

lsquocoeurrsquo]

puru yaa long manaam mune yaa tooraa I mean in order to know what has wounded

him

nko iye I said to you

i be foloo la ning seyoo le kafula you have to start with adding the eight [i e

the eighth house or door of the geomantic

layout]

According to Bamba Camara lsquowhat has wounded the personrsquo (mune

yaa tooraa) that is the niitooroo upon which the personrsquos intention seemsto rest can be identified by combining the first and the eighth houseor door of the geomantic layout the Door of the Heart or Person (son-domoo or moo la bundaa) and the Door of Death (sayaa bundaa) Whatdoes this point to

In the same way as the notion of the heart (sondomoo) as location ofthe subjectrsquos intentiondesire (nganiyo) indicated a non- or extra-ration-alist understanding of intentionality the relating of the Door of theHeartPerson with the Door of Death as the combination revealingthe niitooroo of the person points in my view to an understanding ofthe individualrsquos condition and predicament that emphasizes the existentialand emotive over the cognitive dimensions of human existence Inemphasizing the relatedness of intentiondesire (nganiyo) death (sayaa)and affliction (niitooroo) the geomantic logic seems to reveal a fundamentalaspect of the condition of the human being in general something thatgoes beyond the confines of the divinatory encounter The idea thatthe intention of the subject who resorts to divination is fundamentallyrooted in a condition of affliction indicates that niitooroo rather thanonly designating an accidental and passing psychological state also refersto a fundamental human condition or in Heideggerrsquos terms an exis-tential of Dasein a modality of being that characterizes the being-in-the-world of the individual subject in a much more encompassing sense

In referring to the condition of an individual subject in a consultationalsituation niitooroo is however not only referring to a general conditionof subjectivity but at the same time is specific and concrete in the

106 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 106

same way as the nganiyo of the person is as I have argued above neveronly an empty act of consciousness but always already defined by itsnoematic correlate the hajoo of the person the issue at hand17 But stillin a similar way as the notion of nganiyo and its employment in div-inatory praxis seem to contain a fundamental insight into the relationbetween subjective intention and the self or lsquoheartrsquo of the person thenotion of niitooroo seems to contain an insight into the relation of nganiyoas intentionalitydesire and the experience of affliction or loss as ahuman condition that reaches far beyond the consultational encounterIn this regard the notion of niitooroo almost seems to resonate withideas like Hegelrsquos description of self-consciousness as emerging out ofand being constituted through desire (Hegel 1988 [1807] 120-127) theLacanian notion of desire as rooted in the impossible attempt to retrievewhat has been irretrievably lost and Slavoj yenigeekrsquos (Lacanian) reflectionson desire as the subjectrsquos attempt to recompensate itself in the realmof the Symbolic for lsquothe loss of the immediate pre-symbolic Realrsquo (yenigeek1999 35) Following this resonance between geomancy on the one handand Hegelian-Lacanian-yenigeekian theorizing on subjectivity on the othercould one not argue that the idea of nganiyo (intentiondesire) as beingbased in a specific and concrete condition of affliction (niitooroo) entailsat the same time the idea of niitooroo as the foundation or prerequisitereason of subjectivity in general

Although geomanticdivinatory praxis as such is not concerned withabstract theorizing about subjectivity but with providing a solution forthe concrete situation of the person who comes for consultation niitooroodoes seem to possess exactly this double dimension of on the one handa concrete condition of affliction related to a specific personal need orsocial conflict and on the other hand a much more encompassingexistential condition that is neither necessarily referred to during con-sultation nor necessarily part of the subjectrsquos conscious motivationinten-tion but is still to be considered according to the logic of the geomanticsystem as the intentionrsquos real source This double dimension can per-haps be better understood if we translate and conceive of niitooroo notonly as sadness or affliction but more specifically as trauma

Niitooroo as trauma

Drawing on the Lacanian insight into the three orders structuringthe processes of the human psyche (the Symbolic the Imaginary andthe Real) Slavoj yenigeek has argued that what is most relevant abouttrauma in psychoanalytical terms is not the event itself but its underlying


JRA 361_6_f6_78-119 12006 249 PM Page 107

structure Traumatic experience represents for yenigeek not only a specificpersonal psychological situation but the relation between the SymbolicOrder that tries to symbolize and make meaning out of reality andthe Order (or rather the chaos) of the Real that predates and escapesit What re-emerges in trauma or what becomes causative in a trau-matic experience in a deferred action is not the content of the eventbut the event as part of the Real that escapes symbolization yenigeekexemplifies this by re-analyzing Freudrsquos famous case of the Wolf Man

In the case of the Wolf Man ( ) the cause of course was the traumatic sceneof the parental coitus a tergomdashthis scene was the non-Symbolizable kernel aroundwhich all later successive Symbolization whirled This cause however not onlyexerted its efficiency after a certain time lag it literally became traumamdashthat iscausemdashthrough delay when the Wolf Man at age two witnessed the coitus a tergonothing traumatic marked this scene the scene acquired traumatic features onlyin retrospect with the later development of the childrsquos infantile sexual theorieswhen it became impossible to integrate the scene within the newly emerged hori-zon of narrativization-historization-symbolization (yenigeek 1994 31 cited in Myers2003 26-27)

But does this understanding of trauma fit the notion of niitoorooWhere in the condition of niitooroo could one identify the moment ofconflict between the Symbolic and the Real

The difficulty here lies first in the fact that while the condition ofniitooroo is referred to as the condition of the client that has to be under-stood in order to develop any further geomantic pronouncements it isnot necessarily referred to during the divination session itself Insteadthe clientrsquos affliction might only be implicitly present in what the clientintends or desires In this case one might ask if there is a direct sym-metry between the afflictiontrauma and the articulated intention thatwould allow for the identification of the content of this affliction Thiscould be seen as problematic at least in so far as intentiondesireaccording to Lacanian theory articulates itself in the Order of theSymbolic and the Imaginary and thereby covers rather than exposesits relatedness to the Real Or in more conventional Freudian par-lance the real cause of the personrsquos wish would remain invisible becauseit is repressed At the same time however one could argue that in thissituation it makes even more sense to translate niitooroo as trauma Thefact that niitooroo is normally not explicitly referred to in the divinatoryencounter indicates that while the real conflict of the subject remains(or must remain) buried in the subject itself geomancy is despite (ormaybe precisely because of ) niitoororsquos apparent invisibility aware of itas the unconscious source of the subjectrsquos nganiyo in the same way as

108 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 108


psychoanalysis is aware of the unconscious position of the trauma asthe cause of neurosis18

Leaving psychoanalysis aside one could however also argue morepragmatically that in so far as niitooroo is a metaphor rather than atheoretical notion the adequateness of the translation of niitooroo astrauma does not rely on its exact coinciding with trauma as a psycho-analytical notion What in my opinion is more relevant is that bothnotions the niitooroo in divination and trauma in psychoanalysis pointat the fundamental rootedness of intention desire and subjectivity inan experience of loss and afflictionmdashan insight that is most dramaticallyreflected in the fact that as we have seen above in order to identifythe ground and substance of the subjectrsquos affliction the geomantic logicrequires consideration of the nganiyo (intentiondesire) of the person incombination with the dimension of death (sayaa)

Furthermore it is interesting to note that both terms trauma andniitooroo literally refer not exclusively to a personrsquos inner conditions but(as in its root form ka toora to wound) to the experience of injuries andphysical bodily pain and it is only in referring to these fundamentalsomatic modes of experience that these terms allow us to speak aboutthe afflictions of the subject in general In this regard the notion oftrauma in psychoanalysis is as metaphorical as the notion of niitooroo indivination Consequently as trauma niitooroo can be understood as botha real condition of affliction and as a central metaphor to reveal thedeep hermeneutic and existential dimensions of divination as a culturalpraxis that is not primarily a cognitive or epistemological operation butrather is concerned with the inevitable difficulties and conflicts of humanexistence

In this regard however it is important to realize that the traumaticcondition of niitooroo is not perceived to be the end It is not only whathas tired the subject (mune yaa batandi ) but it is also what has causedthe person to stand up (mune yaa wulindi )

Metaphors of uncertainty Subjunctivity intentionality and the existential

significance of divinatory consultation

In different divinatory traditions feelings of uncertainty and insecu-rity as a result of misfortune and affliction have been identified as oneof the main reasons for divinatory consultation ( Jackson 1978 Whyte1997) By consulting a diviner people want to learn what caused theirproblem and how it can be solved By developing answers to these

JRA 361_6_f6_78-119 12006 249 PM Page 109

110 Knut Graw

questions divination is perceived as helping people to make choicesand alleviate uncertainty

Not surprisingly metaphors of uncertainty also play an importantrole in Senegambian divinatory discourse One of the first positionsthat I was taught to recognize in cowrie-shell divination for instanceconsisted in a pair of shells lying side by side pointing in oppositedirections one lsquoclosedrsquo or lsquolying on its bellyrsquo (Wolof dafa dep) and theother one lsquoopenrsquo (Wolof ubeku)19 This position I was told by SambaNguer a Wolof-speaking diviner in the Gambian urban agglomerationof Serekunda just south of the capital Banjul had many names20 Thedesignations that I noted were unrest ( jaxle) something unpleasant (nakhar)lsquotwo mindsrsquo or lsquospiritsrsquo (xel ntildeaar) (indicating hesitation) a disputing mind(xel bu werente) or simply lsquozigzagrsquo (sikisaka) Samba Nguer would pointto where the shells had fallen into one of these frequently occurringpositions look at the client and tell her or him that the cowries showedthat he was of two minds or feeling restless In most cases the personwould simply nod or confirm by clicking his tongue Sometimes theclient would add a piece of information alluding to the issue at thebottom of this feeling giving the diviner a hint about where to directhis inquiry next lsquoZigzagrsquo lsquotwo mindsrsquo and other metaphors of uncer-tainty thus play an important role in Senegambian divinatory discourseboth in describing the clientrsquos condition and in allowing the diviner toshow his understanding and empathy for the clientrsquos situation Butdespite the central importance of these metaphors of uncertainty themain reason for consultation is as emphasized above not seen in lsquouncer-taintyrsquo as such but in the clientrsquos intention or desire (nganiyo)

In my opinion the parallel existence of these two apparently sup-plementary rather than exclusive views of the clientrsquos condition andmotives indicates a conviction about what divination is a convictionnot only shared by diviner and client but also reflected in the implicitlogic of the divinatory systematic that I have tried to bring out Theafflicted subject who turns to divination in hisher search for a solu-tion is not simply a passive or indifferent addressee of the divinatorypronouncements Rather by pursuing divinatory consultation the clienthas already started to move from a more passive state of uncertaintyinto a more active way of dealing with the situation In part one couldsay uncertainty and hesitance seem to be alleviated even before thesession starts by the simple fact that consulting a diviner necessitates adecision by the client If divination is seen as a way to alleviate feelingsof uncertainty how exactly does this happen What does this transition

JRA 361_6_f6_78-119 12006 249 PM Page 110

mean in terms of the phenomenological properties of the articulationof intention and the larger divinatory process

Writing about the situated concern (her emphasis) of the subject in div-ination healing and medicine among Nyole speakers in Eastern UgandaSusan Reynolds Whyte argued that the mood in which cultural waysof dealing with and reacting to feelings and conditions of uncertaintyare situated can best be grasped by applying the notion of subjunctiv-ity (1997 22-25 and 2002) First drawing on a dictionary definition ofthe notion of the subjunctive as lsquothat mood of the verb which repre-sents an attitude toward or concern with the denoted action or statenot as fact but as something either simply entertained in thought con-tingent possible ( ) or emotionally viewed as a matter of doubt desirewill etcrsquo she continues that subjunctivity can be conceived of lsquonot justas a form of language and narratives but as an attitude informing peo-plersquos responses to afflictionrsquo (1997 24) She also writes

The approach to the study of misfortune in terms of pragmatism possibility andhope is a key to understanding the position and intentions of both healers as wellas sufferers The emphasis on intentions hopes and doubts has the virtueof attending to the actorrsquos situation We are drawn to the practices of people posi-tioned in the midst of the desires and difficulties of their actual lives This is fun-damental for a humanistic and open-ended anthropology It allows the researcherand reader to experience the sense of resonance that allows understanding It opensimportant questions about intentionality and fits well the concern of late-twenti-eth-century anthropology to recognize agency and the creative self (Whyte 199724-25 references omitted)

What is interesting in this statement for the further analysis of thenotion of nganiyo is not just the programmatics (that to a large extentrun parallel to the motives for the subject-oriented approach to div-ination that I have been pursuing throughout this text) but also thefact that in the praxis of a culturally very different divinatory tradi-tion Whyte recognizes the same relatedness of misfortune uncertaintyand affliction on the one hand and intentions hopes and desires onthe other that are found in the semantics and praxis of Senegambiandivination This demonstrates I believe that the terminological andsemantic properties of Senegambian divination are not only essentialfor understanding divination in this specific cultural context but theyreveal important aspects of divinatory praxis in general The questionthat remains however is to what degree the notion of subjunctivity canhelp us to understand the experiences underlying and resulting fromthe divinatory encounter Does the notion of subjunctivity allow us tounderstand the exact nature of the link between affliction uncertainty


JRA 361_6_f6_78-119 12006 249 PM Page 111

and intentiondesire in divinatory praxis Or does it prove analyticallyeffective only in so far as it brings the existence of this link more intofocus Ultimately this may depend upon the possibility of grasping anddefining the exact phenomenological properties of subjunctivity in thelinguistic and practical modes of being-in-the-world reflected in div-inatory praxis and semantics (an almost impossible task I would add)It seems interesting however that although the subjunctive relates todesire intention and the expression of wishes in French Spanish andother languages possessing a subjunctive mood the verb in the sub-junctive is not the one in the main clause but the verb in the subor-dinate clause that is the verb describing the addressee or object ofour intention wish and so on21 Does not this linguistic fact indicatethat the subjunctive does not primarily express or evolve out of thesubjectrsquos intention (which appears in the indicative mood) but ratherexpresses the veil of uncertainty surrounding the object of that inten-tion as well as a certain positive margin of non-approval or non-occur-rence granted to the object of intention Translating this situation tothe question of the role of the subjunctive in divination I would arguethat the notion of the subjunctive does not describe the totality of themotivational psychological and existential situation of the subject indivination but rather describes its beginning and a part of its outcomethe initial state of uncertainty and the doubts remaining even after suc-cessful divination In other words I would argue that while the notionof the subjunctive may perhaps be used as a metaphor describing anystate of uncertainty or affliction it is more instructive to distinguishbetween the initial and final dimensions of subjunctivity in the divina-tory encounter and to consider the underlying reasons of divinatoryconsultation strictly according to the logic of the terminology underly-ing Senegambian divinatory praxis as being related to a condition ofaffliction (niitooroo) causing the subject to articulate his longings wishesand hopes (nganiyo) in a way that represents an important move froma more subjunctive state of passivity (affliction) to a more indicativestate of action (intention)

Summarizing and concluding the above I would argue that in orderto understand the multiplicity of motivational states underlying andresulting from the divinatory process the lsquotraumaticrsquo condition of niitoorooconceived of in Senegambian divination as the origin of the subjectrsquosintentional concern the expression of this concern conceived of as thesubjectrsquos intention desire or longing (nganiyo) and the remaining uncer-tainty concerning the final development of the issues at stake shouldnot be equated as such The notion of subjunctivity does not fully

112 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 112

describe the nature of the intentional being of the subject in divina-tion but may rather be understood as describing and characterizing aspecific aspect of intentionality that is related to the intrinsic temporalityof the intentional being-in-the-world that marks the subject in divinatorypraxis and beyond22 A specific prospective temporality that in divinationresults from the fact that what is sought in the divinatory search aresolutions to problems of the past and present that have to be solvedin a future that can never be predicted with absolute certainty Thisfinal uncertainty is unavoidable and regularly acknowledged by bothdiviners and their clients In requiring the articulation of the nganiyo atthe beginning of the consultation divination however bases itself onthe decision-making capacity of the subject And decisions are decisionsof the here and now that must be situated in the realm of the indicativecontrasting with mere possibility In requiring decision and respondingto the subjectrsquos decidedness divination thus also relates to the indicativeturning the subjunctive of mere possibility which could still be seen asa continuation of the original state of afflictive uncertainty into realfuture possibilities that wait to be realized by the use of the prescribedritual remedies The subjunctive thus rather than capturing the fulldivinatory experience frames the situation of the subject who by thearticulation of the nganiyo starts to deal with his situation in a new way

If Senegambian divination can thus be seen as a cultural praxis thatnecessitates and asks for the lsquodecidednessrsquo of the subject in the form oflsquointentionrsquo (nganiyo) to deal with the afflictive and subjunctive dimen-sions of life it becomes also clear why most diviners insist that althoughhajoo (as the necessity or concern of the person) can be used at thebeginning of the session for demanding that the person articulates whyshe has come the technical divinatory term is nganiyo This is becausedivination in the Senegambian context not only offers solutions for per-sonal difficulties but also entails a claim towards the subject in so faras the consulter is supposed to move out of the passivity of mere hes-itance and suffering by expressing him-or herself to say what shewants and to act In this sense divination does not merely reflect theintentional being of the subject (which it also does) More importantfor the understanding of the performative properties of this praxis thestructure discursive elements and ritual components of the divinatoryencounter also construct and shape the intentionality of the subject invery specific ways Seen in such a way divination comes into view notonly as a result of uncertainty or affliction but as an important cul-tural means to actively change the (subjective being-in-the) world througha healing of the self and through the empowerment of the afflicted


JRA 361_6_f6_78-119 12006 249 PM Page 113

Conclusion Towards an existential anthropology of divination as hope and

prospect

Rather than attempting to describe and analyze the whole of thedivinatory encounter I have concentrated on the question of the artic-ulation and location of the lsquointentiondesirersquo (nganiyo) of the subject atthe beginning of the divinatory process This is the first of several ele-ments that I consider to be crucial for both the working and the expe-rience of the divinatory encounter23 In concentrating on this first phaseof the divinatory encounter the scope of this article is deliberately lim-ited The focus on the notion of nganiyo however is I believe justifiedby the inaugural significance of the articulation of the nganiyo for thedevelopment of the divinatory process in its totality As I have arguedthroughout this text it is from this first moment that Senegambian div-ination unfolds and starts to provide a cultural space that allows thesubject to articulate develop and realize his or her own concrete andsituated subjective intentional being-in-the-world And at the same timeit is from this first decisive moment that divination starts to reveal itselfas an expression of the ecstatic a priori temporality of the subject asone of the most fundamental aspects of human existence It is in thisdouble sense that the notion of lsquodivination as intentional spacersquo shouldbe understood On the one hand as a possibility to approach lsquorealrsquo(noematically defined and specific) intentional situations of longinguncertainty desire or suffering through a specific cultural praxis andon the other hand as a culturally institutionalized response to theprospective temporal being of the subject It should be clear by nowthat against a conventional conception of lsquointentionrsquo as a merely cog-nitive position or action that originates in the individual conceived ofas an autonomous cogito both the notion of nganiyo as well as the(Husserlian) notion of intentionality acquire their meaningfulness notonly through the recognition of the subject as bearer of agency butequally through the recognition of the subject as being existentially tiedinto a concrete (inter)subjectively constituted sociocultural lifeworldUnderstood in this sense the concept of intentionality allows us to graspthe existential significance of divinatory consultation as a means of relat-ing as well as an expression of the subjectrsquos being related to the worldMoreover in responding to the intentional subjective being of the per-son divination offers a cultural space that allows and demands the sub-ject to move from a more passive or waiting situation of suffering orlonging towards an active approaching of his or her own afflictions andexpectations The formation and articulation of nganiyo at the beginning

114 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 114


of the divinatory encounter comes into view not only as volition butas a gathering and focusing of expectations and longing that in thepre-consultational situation were marked by ambivalence uncertaintyand hesitance Offering an understanding of as well as possible pathsof action towards the healing of affliction and the realization of per-sonal hopes and desires Senegambian divination is characterised by aprospective dimension that allows the subject to develop a more positivesense of his or her personal future It is this prospective and empoweringdimension of divinatory praxis that shows the relation between thenecessity of hope and the possibilities of divination24 The further studyof the prospective dimensions of divination should thus contribute to abetter understanding of divinatory praxis as an encompassing culturaltechnology of hope providing the promise of and the force for an alter-native ritual form of struggle for recognition self-realization and aprospectful future

REFERENCES

Abimbola W 1976 IFAacute An Exposition of Ifa Literary Corpus Ibadan Oxford UniversityPress

mdashmdash 1977 Ifaacute Divination Poetry New York NOK PublishersAkinnaso FN 1995 Bourdieu and the Diviner Knowledge as Symbolic Power in

Yoruba Divination in W James (ed) The Pursuit of Certainty Religious and CulturalFormulations London amp New York Routledge 234-257

Artaud Antonin 1964 lsquoLe Theacuteacirctre et son doublersquo suivi de lsquoLe theacuteacirctre de Seacuteraphinrsquo ParisGallimard

Bascom William 1969 Ifa Divination Communication between Gods and Men in West AfricaBloomington Indiana University Press

mdashmdash 1980 Sixteen Cowries Yoruba Divination from Africa to the New World BloomingtonIndiana University Press

Bernet Rudolf Iso Kern amp Eduard Marbach 1996 Edmund Husserl Darstellung seinesDenkens Hamburg Felix Meiner

Brenner Louis 2000 lsquoMuslim Divination and the History of Religion of Sub-SaharanAfricarsquo in John Pemberton (ed) Insight and Artistry in African Divination WashingtonSmithsonian Institution Press 45-59

Cruise OrsquoBrien Donal B 1971 The Mourides of Senegal The Political and Economic Organizationof an Islamic Brotherhood Oxford Oxford University Press

De Boeck Filip amp Reneacute Devisch 1994 lsquoNdembu Luunda and Yaka DivinationCompared From Representation and Social Engineering to Embodiment andWorldmakingrsquo Journal of Religion in Africa 242 98-133

Diop Abdoulaye-Bara 1981 La Socieacuteteacute Wolof Tradition et changement Les systegravemes drsquoineacutega-liteacute et de domination Paris Karthala

Eglash Ron 1997 lsquoBamana Sand Divination Recursion in Ethnomathematicsrsquo AmericanAnthropologist 991 112-121

Graw Knut 2005 lsquoCulture of Hope in West Africarsquo ISIM Review 16 28-29mdashmdash Forthcoming lsquoThe Logic of Shells Knowledge and Lifeworld-Poiesis in Senegambian

Cowrie-Divinationrsquo

JRA 361_6_f6_78-119 12006 249 PM Page 115

116 Knut Graw

Hegel Georg WF 1988 [1807] Phaumlnomenologie des Geistes Hamburg Felix MeinerHeidegger Martin1993 [1927] Sein und Zeit Tuumlbingen Max NiemeyerHusserl Edmund 1984 [19132] Logische Untersuchungen Untersuchungen zur Phaumlnomenologie

und Theorie der Erkenntnis Zweiter Band 1 Teil The Hague Martinus Nijhoffmdashmdash 197671 [1930] Ideen zu einer reinen Phaumlnomenologie und phaumlnomenologischen Philosophie

The Hague Martinus NijhoffJackson Michael 1978 lsquoAn Approach to Kuranko Divinationrsquo Human Relations 31 (2)

117-138Jaulin Robert 1957 lsquoEssai drsquoanalyse formelle drsquoun proceacutedeacute geacuteomantiquersquo Bulletin de

lrsquoIFAN B 191-2 43-71mdashmdash 1966 La Geacuteomancie Analyse formelle Paris MoutonKassibo Breacutehima 1992 lsquoLa Geacuteomancie ouest-africaine Formes endogegravenes et emprunts

exteacuterieursrsquo Cahiers drsquoEacutetudes Africaines 128 (32) 4 541-596Myers Tony 2003 Slavoj yenigeek London amp New York RoutledgeSow Ibrahima 2001 lsquoLa Divination par le sable symbolisme et technique drsquoinscription

des signesrsquo Notes Africaines 201 1-28Trautmann Reneacute 1939 La Divination agrave la Cocircte des Esclaves et agrave Madagascar Le Vocircdou Famdash

Le Sikidy (Meacutemoires de lrsquoInstitut Franccedilais drsquoAfrique Noire No 1) Paris LibrairieLarose

van Binsbergen Wim 1996 lsquoRegional and Historical Connections of Four-TabletDivination in Southern Africarsquo Journal of Religion in Africa 261 2-29

Veacuterin Pierre amp Narivelo Rajaonarimanana 1991 lsquoDivination in Madagascar TheAntemoro Case and the Diffusion of Divinationrsquo in PM Peek (ed) African DivinationSystems Ways of Knowing Bloomington amp Indianapolis Indiana University Press 53-68

Villaloacuten Leonardo A 1995 Islamic Society and State Power in Senegal Disciples and Citizensin Fatick Cambridge Cambridge University Press

Wehr Hans 1980 A Dictionary of Modern Written Arabic Arabic-English Beirut Librairiedu Liban and London MacDonald amp Evans

WEC International 1995 Mandinka English Dictionary Revised Edition SerekundaWerbner Pnina 2003 Pilgrims of Love The Anthropology of a Global Sufi Cult Bloomington

amp Indianapolis Indiana University PressWerbner Richard (ed) 2002 Postcolonial Subjectivities in Africa London amp New York

Zed BooksWhyte Susan Reynolds 1997 Questioning Misfortune The Pragmatics of Uncertainty in Eastern

Uganda Cambridge Cambridge University Pressmdashmdash 2002 lsquoSubjectivity and Subjunctivity Hoping for Health in Eastern Ugandarsquo in

R Werbner (ed) Postcolonial Subjectivities in Africa 171-190 London amp New York ZedBooks

yenigeek Slavoj 1994 The Metastasies of Enjoyment Six Essays on Women and Causality Londonamp New York Verso

mdashmdash (1999) The Ticklish Subject The Absent Centre of Political Ontology London amp NewYork Verso

NOTES

1 The research on which this text is based consisted in a total of 18 months car-ried out between February 2002 and March 2004 A preparatory phase of two monthsfor intensive language training in Mandinka and logistic preparations (February to March2002) was followed by a first period of familiarization and participatory fieldwork in aMandinka village in the Middle Casamance (April to July 2002) some 400 km southof Dakar widely known in the region as a traditional center of Islamic education since

JRA 361_6_f6_78-119 12006 249 PM Page 116

its founding in the 1950s The later periods of research combined extended stays in thesame village with excursions in the Casamance region and the Gambia as well as sev-eral stays in Thiegraves and Dakar in order to work with divination specialists in differentrural semi-urban and urban contexts (December 2002 to August 2003 January toMarch 2004) During the research especially during 2003 and FebruaryMarch 2004I worked with 16 diviners studying different divination techniques and assisting at morethan 60 consultations always with the consent of both diviner and client Instructionsand consultations were tape-recorded again with the consent of all parties In mostcases I was able to conduct post-consultational interviews with both diviner and clientsIn this context I thank Aziz Diatta (Thiegraves) for his assistance in translating from Mandinkaand Wolof to French during many situations of tuition and interviewing as well as fortranscribing the Mandinka material that resulted from these research activities and trans-lating it to French I equally would like to thank all the specialists who discussed theirwork with me as well as all the clients who allowed me to be present during their con-sultations

The article is based upon a paper presented at the First North Sea Seminar of theAfrica Research Centre (ARC) of the Department of Social and Cultural AnthropologyCatholic University of Leuven held in Norderney Germany 3-6 July 2004 and dur-ing the EASA Africanist Network Meeting at the 8th Biennial EASA Conference lsquoFaceto Face Connecting Proximity and Distancersquo Vienna 8-12 September 2004 I thankall participants for their comments and constructive critique I especially thank MurrayLast for his detailed discussion of the paper in Norderney as well as Filip de Boeckfor his thorough and encouraging reading of the text before and after the seminar Igratefully acknowledge the financing of this research by the Fund for Scientific Research-Flanders (FWO)

2 In Senegal and Gambia divination forms in many cases an integral and prereq-uisite part of the larger field of maraboutic consultation and ritual intervention Despitethe centrality of maraboutic services and divination in Senegambian everyday life WestAfricanist scholarship has for the most part focused on the historical political andorsocioeconomic dimensions of maraboutism rather than on the in-depth analysis ofmaraboutic consultation esoteric praxis and the meaning that these practices unfoldboth for the individual seeking consultation and for society as a whole As a result weare relatively well informed about the political and economic role of Islamic ritual spe-cialists in Senegalese society especially where maraboutism and religious life are man-ifested in one of the prominent and highly organized Islamic brotherhoods (see eg theclassic studies of Cruise OrsquoBrien 1971 on the Mouride brotherhood and Villaloacuten 1995on the Tijaniyya) but we know relatively little about the personal and cultural experi-ence that maraboutic consultation constitutes for the individual outside the more insti-tution-bound and formalized marabout-disciple relationship

3 If not otherwise specified foreign words in the text are in Mandinka (Mand) avariety of the Mande languages widespread throughout West Africa Other foreign wordsare either in Wolof which is spoken in and around Dakar in most Senegalese citiesalong the Gambian coast and along the major traffic routes or (Classical) Arabic (Ar)in which many of the ritual specialist achieve high levels of literacy

4 The emphasis on the lsquoviewingrsquo contemplating aspect of visual activity seems tocontrast with the emphasis on the lsquoseeingrsquo or perceiving quality of divinatory action interms such as voyance or clairvoyance derived from the Latin videre through the Frenchvoir to see One possible reason for this different semantic emphasis might be relatedto the question of who is conceived as the author of the divinatory pronouncementsthe diviner either in hisher own clairvoyant capacity or as a medium or the divina-tory apparatus itself the shells the writing on the sand etc

5 The pronunciation of the reason or motivation for the consultation seems thusto be directed not to the diviner but to the divinatory apparatus (or to the agents thatmight be considered to be lsquobehindrsquo the clairvoyant potential of the divinatory proceedings)


JRA 361_6_f6_78-119 12006 249 PM Page 117

6 The question remains if with this distinction between noesis and noema Husserlreally succeeded in disentangling the experiential knot (see for example the criticalremarks by Bernet in Bernet Marbach amp Kern 1996 93 ff ) for the purpose of thepresent analysis of divinatory praxis however it appears to me more constructive anduseful to follow the epistemic direction that is implied in this terminological struggle inorder to recognize and better understand the nature of the intrinsic link between thearticulation of the nganiyo as intentional act and the issue at hand (hajoo)

7 Next to questions of historical development distribution and local adaptationthese studies have mainly focused on the interpretative catalogue and literary corpusupon which these divinatory traditions draw (Trautmann 1939 Bascom 1969 amp 1980Abimbola 1976 amp 1977) its methodology and symbolism (Sow 2001) and the formalandor mathematical properties of the geomantic system ( Jaulin 1957 amp 1966 Eglash1997)

8 Note that Bamba Camara wrote the four letters making up the name of theProphet Mohamed in isolated positions This is an unusual but accepted way of pro-ceeding Most diviners however prefer to write the name in the normal connectedway linking the different letters in the way that is typical for Arabic writing

9 This basic procedure of deriving the geomantic signs has been described in thesame way by Jaulin 1957 Eglash 1997 Brenner 2000 and Sow 2001

10 Although the principles of interpretation applied by different geomantic special-ists are largely identical Bamba Camararsquos way of presenting his findings to his clientdistinguished itself from other geomantic consultations that I witnessed by his regularand explicit reference to the names and signification of the different signs and doors oframalu Generally speaking this explicit referring to the doors and signs and their div-inatory meaning seems to be the exception rather than the rule Other diviners oftenpresented their results in a much briefer and more closed way without any mentionof the names of the signs or houses appearing in the consultationrsquos layout The primaryreason for this is that these details are considered of no importance for the clientRather the client is thought to be primarily interested in clear unequivocal statementsand ritual prescriptions This more straightforward way of presentation shortcuts muchof the symbolic tissue that otherwise could furnish the discursive space of the divina-tory encounter such as the relation between for instance the situation of the clientthe divinatory meaning of certain signs and the vitae of the prophetic figures whosename they bear

11 For a critical discussion of the history and reality of the concept of caste andthe corresponding rules of endogamy in Wolof society see Diop 1981 25-71

12 Literally the lsquoinjury of the soulrsquo The term will be analysed more closely13 Or to paraphrase Artaud anthropology always entails the danger of artificially

directing thoughts towards culture whose only concern is hunger (Artaud 1964 9)14 See supra15 An opposition that is not even necessarily present as it could be argued that nafs

is etymologically related to nafas breath or breathing (see Wehr 1980 984-986) andcould thus also be seen as having its origin in a somatic experience

16 See for instance Werbner (2003 ch 9) for an account of a much more com-plex use of the notion of nafs and the corresponding conceptualizations of the humanself among members of the Naqshbandi Sufi brotherhood in Pakistan

17 In the case of the young mother referred to above for instance the combina-tion of the signs that had appeared in the Door of the Heart and the Door of Deathresulted in the sign of Adamu generally associated with the Door of Chance (HarjeeBundaa) (see the single sign appearing on the outer left of the geomantic sheet repro-duced above) According to Camararsquos reading this result showed that the Door ofChance was lsquothe issue that had hurt herrsquo (kuwo meng yaa toora) According to him herchance was in obscurity (diboo) an issue that was then again linked with the issues of

118 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 118


marriage love and the interference of her family with her marriage plans that he hadreferred to before

18 Concerning the possibility of parallel insights in psychoanalysis and divination itis also interesting to compare psychoanalysisrsquo insight into the importance of childhooddevelopment in the formation of the adult psyche with Kabiru Fatyrsquos mentioning ofchildhood as one of the areas in which a person may have been hurt to a degree thatthe injury continues right into the present (see excerpt two)

19 For a more detailed description of Senegambian cowrie-divination see Graw(forthcoming)

20 Samba Nguer was the first to introduce me to cowrie-shell divination ( petaw) Aswell as the many hours of tuition that he gave me he alone made it possible for meto assist at more than 20 consultations

21 In a simple French phrase such as lsquoJe veux que tu fassersquo (lsquofassersquo from faire = to do)for instance it is not the verb expressing the intentional attitude or action of the sub-ject that appears in the subjunctive mood (lsquo je veux rsquo ) but the verb describing the actionof the subject of the subordinate clause ie the subject that is actually the object ofour intention ( lsquo que tu fassersquo )

22 The time-relatedness of intentionality and the fact that different modes of beingplay different and specific roles in relation to time is an idea that has been expressedand explicated most clearly in Martin Heideggerrsquos epochal analysis of the relation ofbeing and time In a footnote that seems to be the only place in Sein und Zeit wherehe refers explicitly to Husserlrsquos notion of intentionality Heidegger states that the inten-tionality of consciousness grounds (gruumlndet) in the lsquoecstatic temporality of Daseinrsquo (Heidegger1993 [1927] 363) and promises to demonstrate this in a following section that unfor-tunately was never published However Sein und Zeit as a whole deals with the ques-tion in how far and in what way temporality characterizes and marks the being-in-the-world(In-der-Welt-sein) of existence as Dasein In this sense one could argue that Sein und Zeitas a whole does deal precisely with the question of the groundedness of intentionalityin the temporality of human existence but replacing Husselrsquos terms of intentionality withthe notion of Dasein In this regard Sein und Zeit can be read as the attempt to showthat lsquointentionalityrsquo is not per se the most fundamental dimension of being Insteadintentional being is in itself the result of the existential In-sein In-der-Welt-sein and Sorgeof the subject (a term that Heidegger for a number of reasons prefers to avoid)mdashmodes of being that can only be fully understood when grasped not as static but asembedded in time and bearing specific modes of temporality More specifically Heideggerwrites about the importance of Dasein as lsquoa possibility of beingrsquo (Seinkoumlnnen) and tem-porality as the ontological sense of care or concernedness (Sorge) (Heidegger 1993 [1927]301-333) Somehow similar to the divinatory logic here described (subjective) being isthus perceived by Heidegger primarily as possibility that must be dealt with in decided-ness (Entschlossenheit )

23 As well as with other phenomenological dimensions of the divinatory encounterfor example the significance of the dialogic or the ritual insistence on intersubjectivityexpressed in the remedial ritual praxis concluding the divinatory process future workwill also deal in more detail with the specific fields of concern tackled in the divina-tory encounter such as for instance the wish for migration that often occurs in div-inatory consultations in the Senegambian context

24 For a first attempt in this direction see Graw 2005

JRA 361_6_f6_78-119 12006 249 PM Page 119

at these ritual specialists not just as political and economic factors butas the cause location and mediators of highly performative and gen-erative hermeneutic processes and ritual action This emphasis on thegenerative and performative dimensions of maraboutic consultationrequires a change in perspective away from the person of the maraboutdiviner and his abilities as center of the divinatory process towards an analysis of the experience and existential involvement of the personwho seeks out divinatory consultation

Apart from being explicitly subject-oriented this articlersquos approachis internal and semantic aimed at disclosing the qualities of Senegambiandivinatory praxis from inside its own structure and terminology as wellas phenomenological and hermeneutical in trying to analyze differentaspects of the divinatory process in relation to the subjective and culturalexperience generated by the divinatory encounter This is meant toavoid the treatment of divination as a kind of cultural artefact that canbe described by the researcher as if existing apart from the hermeneu-tical situation and existential concern of the individuals involved in itInstead following a hermeneutical tradition of understanding ratherthan explanation that reaches from Dilthey to Heidegger and Gadamerthe analysis of Senegambian divinatory praxis as intentional space aimsat an understanding of the existential significance that divination unfoldsfor the persons involved not just as a search for knowledge but as asource of transformation empowerment and hope

Divinatory techniques and the structure of the divinatory encounter

Senegalese and Gambian diviners employ a wide range of divina-tory techniques One of the most common forms uses cowrie shells(kurungo in Mandinka petaw in Wolof )3 which are cast onto the flooror mat where one is sitting After every cast the diviner examines theposition formed by the shells for meaningful patterns that will guidehis assessment of the consulterrsquos situation Another widespread form ofdivination is geomancy or ramalu as it is called in Mandinka a com-plex technique implying elaborate calculations and the mastering of anextensive interpretative repertoire Yet another type of divination thatI witnessed entailed the use of a small mat (basoo) made of thin sticksequipped with red cotton threads and a number of amulets (safee) Folded once in the middle and held motionless between the thumb andindex finger of the right hand the diviner asks series of questions poten-tially relevant for his client Despite his attempt to keep his hand motion-less with certain questions the mat will involuntarily start to move and


JRA 361_6_f6_78-119 12006 249 PM Page 79



80 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 80




JRA 361_6_f6_78-119 12006 249 PM Page 81





82 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 82





JRA 361_6_f6_78-119 12006 249 PM Page 83

84 Knut Graw




JRA 361_6_f6_78-119 12006 249 PM Page 84




JRA 361_6_f6_78-119 12006 249 PM Page 85

86 Knut Graw



JRA 361_6_f6_78-119 12006 249 PM Page 86




JRA 361_6_f6_78-119 12006 249 PM Page 87




88 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 88



JRA 361_6_f6_78-119 12006 249 PM Page 89



90 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 90




JRA 361_6_f6_78-119 12006 249 PM Page 91

92 Knut Graw



Illustration 2)




Chance]


Relatives







JRA 361_6_f6_78-119 12006 249 PM Page 92


Table 1 (cont)











House of Judgement



JRA 361_6_f6_78-119 12006 249 PM Page 93

94 Knut Graw




procedure



JRA 361_6_f6_78-119 12006 249 PM Page 94




JRA 361_6_f6_78-119 12006 249 PM Page 95




96 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 96






July 2003


JRA 361_6_f6_78-119 12006 249 PM Page 97

98 Knut Graw

Excerpt 1 (cont)






JRA 361_6_f6_78-119 12006 249 PM Page 98






JRA 361_6_f6_78-119 12006 249 PM Page 99




100 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 100





JRA 361_6_f6_78-119 12006 249 PM Page 101



102 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 102












JRA 361_6_f6_78-119 12006 249 PM Page 103

Excerpt 2 (cont)


here







104 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 104






JRA 361_6_f6_78-119 12006 249 PM Page 105


Senegal July 2003

Saaying Now


today



lsquocoeurrsquo]


him




layout]





106 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 106



Niitooroo as trauma



JRA 361_6_f6_78-119 12006 249 PM Page 107





108 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 108









JRA 361_6_f6_78-119 12006 249 PM Page 109

110 Knut Graw




JRA 361_6_f6_78-119 12006 249 PM Page 110






JRA 361_6_f6_78-119 12006 249 PM Page 111



112 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 112




JRA 361_6_f6_78-119 12006 249 PM Page 113


prospect


114 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 114



REFERENCES















JRA 361_6_f6_78-119 12006 249 PM Page 115

116 Knut Graw




















NOTES


JRA 361_6_f6_78-119 12006 249 PM Page 116








JRA 361_6_f6_78-119 12006 249 PM Page 117












118 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 118










JRA 361_6_f6_78-119 12006 249 PM Page 119



80 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 80




JRA 361_6_f6_78-119 12006 249 PM Page 81





82 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 82





JRA 361_6_f6_78-119 12006 249 PM Page 83

84 Knut Graw




JRA 361_6_f6_78-119 12006 249 PM Page 84




JRA 361_6_f6_78-119 12006 249 PM Page 85

86 Knut Graw



JRA 361_6_f6_78-119 12006 249 PM Page 86




JRA 361_6_f6_78-119 12006 249 PM Page 87




88 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 88



JRA 361_6_f6_78-119 12006 249 PM Page 89



90 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 90




JRA 361_6_f6_78-119 12006 249 PM Page 91

92 Knut Graw



Illustration 2)




Chance]


Relatives







JRA 361_6_f6_78-119 12006 249 PM Page 92


Table 1 (cont)











House of Judgement



JRA 361_6_f6_78-119 12006 249 PM Page 93

94 Knut Graw




procedure



JRA 361_6_f6_78-119 12006 249 PM Page 94




JRA 361_6_f6_78-119 12006 249 PM Page 95




96 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 96






July 2003


JRA 361_6_f6_78-119 12006 249 PM Page 97

98 Knut Graw

Excerpt 1 (cont)






JRA 361_6_f6_78-119 12006 249 PM Page 98






JRA 361_6_f6_78-119 12006 249 PM Page 99




100 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 100





JRA 361_6_f6_78-119 12006 249 PM Page 101



102 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 102












JRA 361_6_f6_78-119 12006 249 PM Page 103

Excerpt 2 (cont)


here







104 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 104






JRA 361_6_f6_78-119 12006 249 PM Page 105


Senegal July 2003

Saaying Now


today



lsquocoeurrsquo]


him




layout]





106 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 106



Niitooroo as trauma



JRA 361_6_f6_78-119 12006 249 PM Page 107





108 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 108









JRA 361_6_f6_78-119 12006 249 PM Page 109

110 Knut Graw




JRA 361_6_f6_78-119 12006 249 PM Page 110






JRA 361_6_f6_78-119 12006 249 PM Page 111



112 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 112




JRA 361_6_f6_78-119 12006 249 PM Page 113


prospect


114 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 114



REFERENCES















JRA 361_6_f6_78-119 12006 249 PM Page 115

116 Knut Graw




















NOTES


JRA 361_6_f6_78-119 12006 249 PM Page 116








JRA 361_6_f6_78-119 12006 249 PM Page 117












118 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 118










JRA 361_6_f6_78-119 12006 249 PM Page 119




JRA 361_6_f6_78-119 12006 249 PM Page 81





82 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 82





JRA 361_6_f6_78-119 12006 249 PM Page 83

84 Knut Graw




JRA 361_6_f6_78-119 12006 249 PM Page 84




JRA 361_6_f6_78-119 12006 249 PM Page 85

86 Knut Graw



JRA 361_6_f6_78-119 12006 249 PM Page 86




JRA 361_6_f6_78-119 12006 249 PM Page 87




88 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 88



JRA 361_6_f6_78-119 12006 249 PM Page 89



90 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 90




JRA 361_6_f6_78-119 12006 249 PM Page 91

92 Knut Graw



Illustration 2)




Chance]


Relatives







JRA 361_6_f6_78-119 12006 249 PM Page 92


Table 1 (cont)











House of Judgement



JRA 361_6_f6_78-119 12006 249 PM Page 93

94 Knut Graw




procedure



JRA 361_6_f6_78-119 12006 249 PM Page 94




JRA 361_6_f6_78-119 12006 249 PM Page 95




96 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 96






July 2003


JRA 361_6_f6_78-119 12006 249 PM Page 97

98 Knut Graw

Excerpt 1 (cont)






JRA 361_6_f6_78-119 12006 249 PM Page 98






JRA 361_6_f6_78-119 12006 249 PM Page 99




100 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 100





JRA 361_6_f6_78-119 12006 249 PM Page 101



102 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 102












JRA 361_6_f6_78-119 12006 249 PM Page 103

Excerpt 2 (cont)


here







104 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 104






JRA 361_6_f6_78-119 12006 249 PM Page 105


Senegal July 2003

Saaying Now


today



lsquocoeurrsquo]


him




layout]





106 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 106



Niitooroo as trauma



JRA 361_6_f6_78-119 12006 249 PM Page 107





108 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 108









JRA 361_6_f6_78-119 12006 249 PM Page 109

110 Knut Graw




JRA 361_6_f6_78-119 12006 249 PM Page 110






JRA 361_6_f6_78-119 12006 249 PM Page 111



112 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 112




JRA 361_6_f6_78-119 12006 249 PM Page 113


prospect


114 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 114



REFERENCES















JRA 361_6_f6_78-119 12006 249 PM Page 115

116 Knut Graw




















NOTES


JRA 361_6_f6_78-119 12006 249 PM Page 116








JRA 361_6_f6_78-119 12006 249 PM Page 117












118 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 118










JRA 361_6_f6_78-119 12006 249 PM Page 119





82 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 82





JRA 361_6_f6_78-119 12006 249 PM Page 83

84 Knut Graw




JRA 361_6_f6_78-119 12006 249 PM Page 84




JRA 361_6_f6_78-119 12006 249 PM Page 85

86 Knut Graw



JRA 361_6_f6_78-119 12006 249 PM Page 86




JRA 361_6_f6_78-119 12006 249 PM Page 87




88 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 88



JRA 361_6_f6_78-119 12006 249 PM Page 89



90 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 90




JRA 361_6_f6_78-119 12006 249 PM Page 91

92 Knut Graw



Illustration 2)




Chance]


Relatives







JRA 361_6_f6_78-119 12006 249 PM Page 92


Table 1 (cont)











House of Judgement



JRA 361_6_f6_78-119 12006 249 PM Page 93

94 Knut Graw




procedure



JRA 361_6_f6_78-119 12006 249 PM Page 94




JRA 361_6_f6_78-119 12006 249 PM Page 95




96 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 96






July 2003


JRA 361_6_f6_78-119 12006 249 PM Page 97

98 Knut Graw

Excerpt 1 (cont)






JRA 361_6_f6_78-119 12006 249 PM Page 98






JRA 361_6_f6_78-119 12006 249 PM Page 99




100 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 100





JRA 361_6_f6_78-119 12006 249 PM Page 101



102 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 102












JRA 361_6_f6_78-119 12006 249 PM Page 103

Excerpt 2 (cont)


here







104 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 104






JRA 361_6_f6_78-119 12006 249 PM Page 105


Senegal July 2003

Saaying Now


today



lsquocoeurrsquo]


him




layout]





106 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 106



Niitooroo as trauma



JRA 361_6_f6_78-119 12006 249 PM Page 107





108 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 108









JRA 361_6_f6_78-119 12006 249 PM Page 109

110 Knut Graw




JRA 361_6_f6_78-119 12006 249 PM Page 110






JRA 361_6_f6_78-119 12006 249 PM Page 111



112 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 112




JRA 361_6_f6_78-119 12006 249 PM Page 113


prospect


114 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 114



REFERENCES















JRA 361_6_f6_78-119 12006 249 PM Page 115

116 Knut Graw




















NOTES


JRA 361_6_f6_78-119 12006 249 PM Page 116








JRA 361_6_f6_78-119 12006 249 PM Page 117












118 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 118










JRA 361_6_f6_78-119 12006 249 PM Page 119





JRA 361_6_f6_78-119 12006 249 PM Page 83

84 Knut Graw




JRA 361_6_f6_78-119 12006 249 PM Page 84




JRA 361_6_f6_78-119 12006 249 PM Page 85

86 Knut Graw



JRA 361_6_f6_78-119 12006 249 PM Page 86




JRA 361_6_f6_78-119 12006 249 PM Page 87




88 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 88



JRA 361_6_f6_78-119 12006 249 PM Page 89



90 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 90




JRA 361_6_f6_78-119 12006 249 PM Page 91

92 Knut Graw



Illustration 2)




Chance]


Relatives







JRA 361_6_f6_78-119 12006 249 PM Page 92


Table 1 (cont)











House of Judgement



JRA 361_6_f6_78-119 12006 249 PM Page 93

94 Knut Graw




procedure



JRA 361_6_f6_78-119 12006 249 PM Page 94




JRA 361_6_f6_78-119 12006 249 PM Page 95




96 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 96






July 2003


JRA 361_6_f6_78-119 12006 249 PM Page 97

98 Knut Graw

Excerpt 1 (cont)






JRA 361_6_f6_78-119 12006 249 PM Page 98






JRA 361_6_f6_78-119 12006 249 PM Page 99




100 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 100





JRA 361_6_f6_78-119 12006 249 PM Page 101



102 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 102












JRA 361_6_f6_78-119 12006 249 PM Page 103

Excerpt 2 (cont)


here







104 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 104






JRA 361_6_f6_78-119 12006 249 PM Page 105


Senegal July 2003

Saaying Now


today



lsquocoeurrsquo]


him




layout]





106 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 106



Niitooroo as trauma



JRA 361_6_f6_78-119 12006 249 PM Page 107





108 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 108









JRA 361_6_f6_78-119 12006 249 PM Page 109

110 Knut Graw




JRA 361_6_f6_78-119 12006 249 PM Page 110






JRA 361_6_f6_78-119 12006 249 PM Page 111



112 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 112




JRA 361_6_f6_78-119 12006 249 PM Page 113


prospect


114 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 114



REFERENCES















JRA 361_6_f6_78-119 12006 249 PM Page 115

116 Knut Graw




















NOTES


JRA 361_6_f6_78-119 12006 249 PM Page 116








JRA 361_6_f6_78-119 12006 249 PM Page 117












118 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 118










JRA 361_6_f6_78-119 12006 249 PM Page 119

84 Knut Graw




JRA 361_6_f6_78-119 12006 249 PM Page 84




JRA 361_6_f6_78-119 12006 249 PM Page 85

86 Knut Graw



JRA 361_6_f6_78-119 12006 249 PM Page 86




JRA 361_6_f6_78-119 12006 249 PM Page 87




88 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 88



JRA 361_6_f6_78-119 12006 249 PM Page 89



90 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 90




JRA 361_6_f6_78-119 12006 249 PM Page 91

92 Knut Graw



Illustration 2)




Chance]


Relatives







JRA 361_6_f6_78-119 12006 249 PM Page 92


Table 1 (cont)











House of Judgement



JRA 361_6_f6_78-119 12006 249 PM Page 93

94 Knut Graw




procedure



JRA 361_6_f6_78-119 12006 249 PM Page 94




JRA 361_6_f6_78-119 12006 249 PM Page 95




96 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 96






July 2003


JRA 361_6_f6_78-119 12006 249 PM Page 97

98 Knut Graw

Excerpt 1 (cont)






JRA 361_6_f6_78-119 12006 249 PM Page 98






JRA 361_6_f6_78-119 12006 249 PM Page 99




100 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 100





JRA 361_6_f6_78-119 12006 249 PM Page 101



102 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 102












JRA 361_6_f6_78-119 12006 249 PM Page 103

Excerpt 2 (cont)


here







104 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 104






JRA 361_6_f6_78-119 12006 249 PM Page 105


Senegal July 2003

Saaying Now


today



lsquocoeurrsquo]


him




layout]





106 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 106



Niitooroo as trauma



JRA 361_6_f6_78-119 12006 249 PM Page 107





108 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 108









JRA 361_6_f6_78-119 12006 249 PM Page 109

110 Knut Graw




JRA 361_6_f6_78-119 12006 249 PM Page 110






JRA 361_6_f6_78-119 12006 249 PM Page 111



112 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 112




JRA 361_6_f6_78-119 12006 249 PM Page 113


prospect


114 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 114



REFERENCES















JRA 361_6_f6_78-119 12006 249 PM Page 115

116 Knut Graw




















NOTES


JRA 361_6_f6_78-119 12006 249 PM Page 116








JRA 361_6_f6_78-119 12006 249 PM Page 117












118 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 118










JRA 361_6_f6_78-119 12006 249 PM Page 119




JRA 361_6_f6_78-119 12006 249 PM 5

86 Knut Graw



JRA 361_6_f6_78-119 12006 249 PM Page 86




JRA 361_6_f6_78-119 12006 249 PM Page 87




88 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 88



JRA 361_6_f6_78-119 12006 249 PM Page 89



90 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 90




JRA 361_6_f6_78-119 12006 249 PM Page 91

92 Knut Graw



Illustration 2)




Chance]


Relatives







JRA 361_6_f6_78-119 12006 249 PM Page 92


Table 1 (cont)











House of Judgement



JRA 361_6_f6_78-119 12006 249 PM Page 93

94 Knut Graw




procedure



JRA 361_6_f6_78-119 12006 249 PM Page 94




JRA 361_6_f6_78-119 12006 249 PM Page 95




96 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 96






July 2003


JRA 361_6_f6_78-119 12006 249 PM Page 97

98 Knut Graw

Excerpt 1 (cont)






JRA 361_6_f6_78-119 12006 249 PM Page 98






JRA 361_6_f6_78-119 12006 249 PM Page 99




100 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 100





JRA 361_6_f6_78-119 12006 249 PM Page 101



102 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 102












JRA 361_6_f6_78-119 12006 249 PM Page 103

Excerpt 2 (cont)


here







104 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 104






JRA 361_6_f6_78-119 12006 249 PM Page 105


Senegal July 2003

Saaying Now


today



lsquocoeurrsquo]


him




layout]





106 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 106



Niitooroo as trauma



JRA 361_6_f6_78-119 12006 249 PM Page 107





108 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 108









JRA 361_6_f6_78-119 12006 249 PM Page 109

110 Knut Graw




JRA 361_6_f6_78-119 12006 249 PM Page 110






JRA 361_6_f6_78-119 12006 249 PM Page 111



112 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 112




JRA 361_6_f6_78-119 12006 249 PM Page 113


prospect


114 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 114



REFERENCES















JRA 361_6_f6_78-119 12006 249 PM Page 115

116 Knut Graw




















NOTES


JRA 361_6_f6_78-119 12006 249 PM Page 116








JRA 361_6_f6_78-119 12006 249 PM Page 117












118 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 118










JRA 361_6_f6_78-119 12006 249 PM Page 119

86 Knut Graw



JRA 361_6_f6_78-119 12006 249 PM Page 86




JRA 361_6_f6_78-119 12006 249 PM Page 87




88 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 88



JRA 361_6_f6_78-119 12006 249 PM Page 89



90 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM 0




JRA 361_6_f6_78-119 12006 249 PM Page 91

92 Knut Graw



Illustration 2)




Chance]


Relatives







JRA 361_6_f6_78-119 12006 249 PM Page 92


Table 1 (cont)











House of Judgement



JRA 361_6_f6_78-119 12006 249 PM Page 93

94 Knut Graw




procedure



JRA 361_6_f6_78-119 12006 249 PM Page 94




JRA 361_6_f6_78-119 12006 249 PM Page 95




96 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 96






July 2003


JRA 361_6_f6_78-119 12006 249 PM Page 97

98 Knut Graw

Excerpt 1 (cont)






JRA 361_6_f6_78-119 12006 249 PM Page 98






JRA 361_6_f6_78-119 12006 249 PM Page 99




100 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 100





JRA 361_6_f6_78-119 12006 249 PM Page 101



102 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 102












JRA 361_6_f6_78-119 12006 249 PM Page 103

Excerpt 2 (cont)


here







104 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 104






JRA 361_6_f6_78-119 12006 249 PM Page 105


Senegal July 2003

Saaying Now


today



lsquocoeurrsquo]


him




layout]





106 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 106



Niitooroo as trauma



JRA 361_6_f6_78-119 12006 249 PM Page 107





108 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 108









JRA 361_6_f6_78-119 12006 249 PM Page 109

110 Knut Graw




JRA 361_6_f6_78-119 12006 249 PM Page 110






JRA 361_6_f6_78-119 12006 249 PM Page 111



112 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 112




JRA 361_6_f6_78-119 12006 249 PM Page 113


prospect


114 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 114



REFERENCES















JRA 361_6_f6_78-119 12006 249 PM Page 115

116 Knut Graw




















NOTES


JRA 361_6_f6_78-119 12006 249 PM Page 116








JRA 361_6_f6_78-119 12006 249 PM Page 117












118 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 118










JRA 361_6_f6_78-119 12006 249 PM Page 119




JRA 361_6_f6_78-119 12006 249 PM Page 87




88 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 88



JRA 361_6_f6_78-119 12006 249 PM Page 89



90 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 90




JRA 361_6_f6_78-119 12006 249 PM Page 91

92 Knut Graw



Illustration 2)




Chance]


Relatives







JRA 361_6_f6_78-119 12006 249 PM Page 92


Table 1 (cont)











House of Judgement



JRA 361_6_f6_78-119 12006 249 PM Page 93

94 Knut Graw




procedure



JRA 361_6_f6_78-119 12006 249 PM Page 94




JRA 361_6_f6_78-119 12006 249 PM Page 95




96 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 96






July 2003


JRA 361_6_f6_78-119 12006 249 PM Page 97

98 Knut Graw

Excerpt 1 (cont)






JRA 361_6_f6_78-119 12006 249 PM Page 98






JRA 361_6_f6_78-119 12006 249 PM Page 99




100 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM 0





JRA 361_6_f6_78-119 12006 249 PM Page 101



102 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 102












JRA 361_6_f6_78-119 12006 249 PM Page 103

Excerpt 2 (cont)


here







104 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 104






JRA 361_6_f6_78-119 12006 249 PM Page 105


Senegal July 2003

Saaying Now


today



lsquocoeurrsquo]


him




layout]





106 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 106



Niitooroo as trauma



JRA 361_6_f6_78-119 12006 249 PM Page 107





108 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 108









JRA 361_6_f6_78-119 12006 249 PM Page 109

110 Knut Graw




JRA 361_6_f6_78-119 12006 249 PM Page 110






JRA 361_6_f6_78-119 12006 249 PM Page 111



112 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 112




JRA 361_6_f6_78-119 12006 249 PM Page 113


prospect


114 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 114



REFERENCES















JRA 361_6_f6_78-119 12006 249 PM Page 115

116 Knut Graw




















NOTES


JRA 361_6_f6_78-119 12006 249 PM Page 116








JRA 361_6_f6_78-119 12006 249 PM Page 117












118 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 118










JRA 361_6_f6_78-119 12006 249 PM Page 119




88 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 88



JRA 361_6_f6_78-119 12006 249 PM Page 89



90 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 90




JRA 361_6_f6_78-119 12006 249 PM Page 91

92 Knut Graw



Illustration 2)




Chance]


Relatives







JRA 361_6_f6_78-119 12006 249 PM Page 92


Table 1 (cont)











House of Judgement



JRA 361_6_f6_78-119 12006 249 PM Page 93

94 Knut Graw




procedure



JRA 361_6_f6_78-119 12006 249 PM Page 94




JRA 361_6_f6_78-119 12006 249 PM Page 95




96 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 96






July 2003


JRA 361_6_f6_78-119 12006 249 PM Page 97

98 Knut Graw

Excerpt 1 (cont)






JRA 361_6_f6_78-119 12006 249 PM Page 98






JRA 361_6_f6_78-119 12006 249 PM Page 99




100 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 100





JRA 361_6_f6_78-119 12006 249 PM Page 101



102 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 102












JRA 361_6_f6_78-119 12006 249 PM Page 103

Excerpt 2 (cont)


here







104 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 104






JRA 361_6_f6_78-119 12006 249 PM Page 105


Senegal July 2003

Saaying Now


today



lsquocoeurrsquo]


him




layout]





106 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 106



Niitooroo as trauma



JRA 361_6_f6_78-119 12006 249 PM Page 107





108 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 108









JRA 361_6_f6_78-119 12006 249 PM Page 109

110 Knut Graw




JRA 361_6_f6_78-119 12006 249 PM 0






JRA 361_6_f6_78-119 12006 249 PM Page 111



112 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 112




JRA 361_6_f6_78-119 12006 249 PM Page 113


prospect


114 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 114



REFERENCES















JRA 361_6_f6_78-119 12006 249 PM Page 115

116 Knut Graw




















NOTES


JRA 361_6_f6_78-119 12006 249 PM Page 116








JRA 361_6_f6_78-119 12006 249 PM Page 117












118 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 118










JRA 361_6_f6_78-119 12006 249 PM Page 119



JRA 361_6_f6_78-119 12006 249 PM Page 89



90 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 90




JRA 361_6_f6_78-119 12006 249 PM Page 91

92 Knut Graw



Illustration 2)




Chance]


Relatives







JRA 361_6_f6_78-119 12006 249 PM Page 92


Table 1 (cont)











House of Judgement



JRA 361_6_f6_78-119 12006 249 PM Page 93

94 Knut Graw




procedure



JRA 361_6_f6_78-119 12006 249 PM Page 94




JRA 361_6_f6_78-119 12006 249 PM Page 95




96 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 96






July 2003


JRA 361_6_f6_78-119 12006 249 PM Page 97

98 Knut Graw

Excerpt 1 (cont)






JRA 361_6_f6_78-119 12006 249 PM Page 98






JRA 361_6_f6_78-119 12006 249 PM Page 99




100 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 100





JRA 361_6_f6_78-119 12006 249 PM Page 101



102 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 102












JRA 361_6_f6_78-119 12006 249 PM Page 103

Excerpt 2 (cont)


here







104 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 104






JRA 361_6_f6_78-119 12006 249 PM Page 105


Senegal July 2003

Saaying Now


today



lsquocoeurrsquo]


him




layout]





106 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 106



Niitooroo as trauma



JRA 361_6_f6_78-119 12006 249 PM Page 107





108 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 108









JRA 361_6_f6_78-119 12006 249 PM Page 109

110 Knut Graw




JRA 361_6_f6_78-119 12006 249 PM Page 110






JRA 361_6_f6_78-119 12006 249 PM Page 111



112 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 112




JRA 361_6_f6_78-119 12006 249 PM Page 113


prospect


114 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 114



REFERENCES















JRA 361_6_f6_78-119 12006 249 PM Page 115

116 Knut Graw




















NOTES


JRA 361_6_f6_78-119 12006 249 PM Page 116








JRA 361_6_f6_78-119 12006 249 PM Page 117












118 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 118










JRA 361_6_f6_78-119 12006 249 PM Page 119



90 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 90




JRA 361_6_f6_78-119 12006 249 PM Page 91

92 Knut Graw



Illustration 2)




Chance]


Relatives







JRA 361_6_f6_78-119 12006 249 PM Page 92


Table 1 (cont)











House of Judgement



JRA 361_6_f6_78-119 12006 249 PM Page 93

94 Knut Graw




procedure



JRA 361_6_f6_78-119 12006 249 PM Page 94




JRA 361_6_f6_78-119 12006 249 PM Page 95




96 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 96






July 2003


JRA 361_6_f6_78-119 12006 249 PM Page 97

98 Knut Graw

Excerpt 1 (cont)






JRA 361_6_f6_78-119 12006 249 PM Page 98






JRA 361_6_f6_78-119 12006 249 PM Page 99




100 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 100





JRA 361_6_f6_78-119 12006 249 PM Page 101



102 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 102












JRA 361_6_f6_78-119 12006 249 PM Page 103

Excerpt 2 (cont)


here







104 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 104






JRA 361_6_f6_78-119 12006 249 PM Page 105


Senegal July 2003

Saaying Now


today



lsquocoeurrsquo]


him




layout]





106 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 106



Niitooroo as trauma



JRA 361_6_f6_78-119 12006 249 PM Page 107





108 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 108









JRA 361_6_f6_78-119 12006 249 PM Page 109

110 Knut Graw




JRA 361_6_f6_78-119 12006 249 PM Page 110






JRA 361_6_f6_78-119 12006 249 PM Page 111



112 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 112




JRA 361_6_f6_78-119 12006 249 PM Page 113


prospect


114 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 114



REFERENCES















JRA 361_6_f6_78-119 12006 249 PM Page 115

116 Knut Graw




















NOTES


JRA 361_6_f6_78-119 12006 249 PM Page 116








JRA 361_6_f6_78-119 12006 249 PM Page 117












118 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 118










JRA 361_6_f6_78-119 12006 249 PM Page 119




JRA 361_6_f6_78-119 12006 249 PM Page 91

92 Knut Graw



Illustration 2)




Chance]


Relatives







JRA 361_6_f6_78-119 12006 249 PM Page 92


Table 1 (cont)











House of Judgement



JRA 361_6_f6_78-119 12006 249 PM Page 93

94 Knut Graw




procedure



JRA 361_6_f6_78-119 12006 249 PM Page 94




JRA 361_6_f6_78-119 12006 249 PM Page 95




96 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 96






July 2003


JRA 361_6_f6_78-119 12006 249 PM Page 97

98 Knut Graw

Excerpt 1 (cont)






JRA 361_6_f6_78-119 12006 249 PM Page 98






JRA 361_6_f6_78-119 12006 249 PM Page 99




100 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 100





JRA 361_6_f6_78-119 12006 249 PM Page 101



102 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 102












JRA 361_6_f6_78-119 12006 249 PM Page 103

Excerpt 2 (cont)


here







104 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 104






JRA 361_6_f6_78-119 12006 249 PM Page 105


Senegal July 2003

Saaying Now


today



lsquocoeurrsquo]


him




layout]





106 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 106



Niitooroo as trauma



JRA 361_6_f6_78-119 12006 249 PM Page 107





108 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 108









JRA 361_6_f6_78-119 12006 249 PM Page 109

110 Knut Graw




JRA 361_6_f6_78-119 12006 249 PM Page 110






JRA 361_6_f6_78-119 12006 249 PM Page 111



112 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 112




JRA 361_6_f6_78-119 12006 249 PM Page 113


prospect


114 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 114



REFERENCES















JRA 361_6_f6_78-119 12006 249 PM Page 115

116 Knut Graw




















NOTES


JRA 361_6_f6_78-119 12006 249 PM Page 116








JRA 361_6_f6_78-119 12006 249 PM Page 117












118 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 118










JRA 361_6_f6_78-119 12006 249 PM Page 119

92 Knut Graw



Illustration 2)




Chance]


Relatives







JRA 361_6_f6_78-119 12006 249 PM Page 92


Table 1 (cont)











House of Judgement



JRA 361_6_f6_78-119 12006 249 PM Page 93

94 Knut Graw




procedure



JRA 361_6_f6_78-119 12006 249 PM Page 94




JRA 361_6_f6_78-119 12006 249 PM Page 95




96 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 96






July 2003


JRA 361_6_f6_78-119 12006 249 PM Page 97

98 Knut Graw

Excerpt 1 (cont)






JRA 361_6_f6_78-119 12006 249 PM Page 98






JRA 361_6_f6_78-119 12006 249 PM Page 99




100 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 100





JRA 361_6_f6_78-119 12006 249 PM Page 101



102 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 102












JRA 361_6_f6_78-119 12006 249 PM Page 103

Excerpt 2 (cont)


here







104 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 104






JRA 361_6_f6_78-119 12006 249 PM Page 105


Senegal July 2003

Saaying Now


today



lsquocoeurrsquo]


him




layout]





106 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 106



Niitooroo as trauma



JRA 361_6_f6_78-119 12006 249 PM Page 107





108 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 108









JRA 361_6_f6_78-119 12006 249 PM Page 109

110 Knut Graw




JRA 361_6_f6_78-119 12006 249 PM Page 110






JRA 361_6_f6_78-119 12006 249 PM Page 111



112 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 112




JRA 361_6_f6_78-119 12006 249 PM Page 113


prospect


114 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 114



REFERENCES















JRA 361_6_f6_78-119 12006 249 PM Page 115

116 Knut Graw




















NOTES


JRA 361_6_f6_78-119 12006 249 PM Page 116








JRA 361_6_f6_78-119 12006 249 PM Page 117












118 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 118










JRA 361_6_f6_78-119 12006 249 PM Page 119


Table 1 (cont)











House of Judgement



JRA 361_6_f6_78-119 12006 249 PM Page 93

94 Knut Graw




procedure



JRA 361_6_f6_78-119 12006 249 PM Page 94




JRA 361_6_f6_78-119 12006 249 PM Page 95




96 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 96






July 2003


JRA 361_6_f6_78-119 12006 249 PM Page 97

98 Knut Graw

Excerpt 1 (cont)






JRA 361_6_f6_78-119 12006 249 PM Page 98






JRA 361_6_f6_78-119 12006 249 PM Page 99




100 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 100





JRA 361_6_f6_78-119 12006 249 PM Page 101



102 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 102












JRA 361_6_f6_78-119 12006 249 PM Page 103

Excerpt 2 (cont)


here







104 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 104






JRA 361_6_f6_78-119 12006 249 PM Page 105


Senegal July 2003

Saaying Now


today



lsquocoeurrsquo]


him




layout]





106 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 106



Niitooroo as trauma



JRA 361_6_f6_78-119 12006 249 PM Page 107





108 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 108









JRA 361_6_f6_78-119 12006 249 PM Page 109

110 Knut Graw




JRA 361_6_f6_78-119 12006 249 PM Page 110






JRA 361_6_f6_78-119 12006 249 PM Page 111



112 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 112




JRA 361_6_f6_78-119 12006 249 PM Page 113


prospect


114 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 114



REFERENCES















JRA 361_6_f6_78-119 12006 249 PM Page 115

116 Knut Graw




















NOTES


JRA 361_6_f6_78-119 12006 249 PM Page 116








JRA 361_6_f6_78-119 12006 249 PM Page 117












118 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 118










JRA 361_6_f6_78-119 12006 249 PM Page 119

94 Knut Graw




procedure



JRA 361_6_f6_78-119 12006 249 PM Page 94




JRA 361_6_f6_78-119 12006 249 PM Page 95




96 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 96






July 2003


JRA 361_6_f6_78-119 12006 249 PM Page 97

98 Knut Graw

Excerpt 1 (cont)






JRA 361_6_f6_78-119 12006 249 PM Page 98






JRA 361_6_f6_78-119 12006 249 PM Page 99




100 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 100





JRA 361_6_f6_78-119 12006 249 PM Page 101



102 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 102












JRA 361_6_f6_78-119 12006 249 PM Page 103

Excerpt 2 (cont)


here







104 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 104






JRA 361_6_f6_78-119 12006 249 PM Page 105


Senegal July 2003

Saaying Now


today



lsquocoeurrsquo]


him




layout]





106 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 106



Niitooroo as trauma



JRA 361_6_f6_78-119 12006 249 PM Page 107





108 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 108









JRA 361_6_f6_78-119 12006 249 PM Page 109

110 Knut Graw




JRA 361_6_f6_78-119 12006 249 PM Page 110






JRA 361_6_f6_78-119 12006 249 PM Page 111



112 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 112




JRA 361_6_f6_78-119 12006 249 PM Page 113


prospect


114 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 114



REFERENCES















JRA 361_6_f6_78-119 12006 249 PM Page 115

116 Knut Graw




















NOTES


JRA 361_6_f6_78-119 12006 249 PM Page 116








JRA 361_6_f6_78-119 12006 249 PM Page 117












118 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 118










JRA 361_6_f6_78-119 12006 249 PM Page 119




JRA 361_6_f6_78-119 12006 249 PM Page 95




96 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 96






July 2003


JRA 361_6_f6_78-119 12006 249 PM Page 97

98 Knut Graw

Excerpt 1 (cont)






JRA 361_6_f6_78-119 12006 249 PM Page 98






JRA 361_6_f6_78-119 12006 249 PM Page 99




100 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 100





JRA 361_6_f6_78-119 12006 249 PM Page 101



102 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 102












JRA 361_6_f6_78-119 12006 249 PM Page 103

Excerpt 2 (cont)


here







104 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 104






JRA 361_6_f6_78-119 12006 249 PM Page 105


Senegal July 2003

Saaying Now


today



lsquocoeurrsquo]


him




layout]





106 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 106



Niitooroo as trauma



JRA 361_6_f6_78-119 12006 249 PM Page 107





108 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 108









JRA 361_6_f6_78-119 12006 249 PM Page 109

110 Knut Graw




JRA 361_6_f6_78-119 12006 249 PM Page 110






JRA 361_6_f6_78-119 12006 249 PM Page 111



112 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 112




JRA 361_6_f6_78-119 12006 249 PM Page 113


prospect


114 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 114



REFERENCES















JRA 361_6_f6_78-119 12006 249 PM Page 115

116 Knut Graw




















NOTES


JRA 361_6_f6_78-119 12006 249 PM Page 116








JRA 361_6_f6_78-119 12006 249 PM Page 117












118 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 118










JRA 361_6_f6_78-119 12006 249 PM Page 119




96 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 96






July 2003


JRA 361_6_f6_78-119 12006 249 PM Page 97

98 Knut Graw

Excerpt 1 (cont)






JRA 361_6_f6_78-119 12006 249 PM Page 98






JRA 361_6_f6_78-119 12006 249 PM Page 99




100 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 100





JRA 361_6_f6_78-119 12006 249 PM Page 101



102 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 102












JRA 361_6_f6_78-119 12006 249 PM Page 103

Excerpt 2 (cont)


here







104 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 104






JRA 361_6_f6_78-119 12006 249 PM Page 105


Senegal July 2003

Saaying Now


today



lsquocoeurrsquo]


him




layout]





106 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 106



Niitooroo as trauma



JRA 361_6_f6_78-119 12006 249 PM Page 107





108 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 108









JRA 361_6_f6_78-119 12006 249 PM Page 109

110 Knut Graw




JRA 361_6_f6_78-119 12006 249 PM Page 110






JRA 361_6_f6_78-119 12006 249 PM Page 111



112 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 112




JRA 361_6_f6_78-119 12006 249 PM Page 113


prospect


114 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 114



REFERENCES















JRA 361_6_f6_78-119 12006 249 PM Page 115

116 Knut Graw




















NOTES


JRA 361_6_f6_78-119 12006 249 PM Page 116








JRA 361_6_f6_78-119 12006 249 PM Page 117












118 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 118










JRA 361_6_f6_78-119 12006 249 PM Page 119






July 2003


JRA 361_6_f6_78-119 12006 249 PM Page 97

98 Knut Graw

Excerpt 1 (cont)






JRA 361_6_f6_78-119 12006 249 PM Page 98






JRA 361_6_f6_78-119 12006 249 PM Page 99




100 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 100





JRA 361_6_f6_78-119 12006 249 PM Page 101



102 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 102












JRA 361_6_f6_78-119 12006 249 PM Page 103

Excerpt 2 (cont)


here







104 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 104






JRA 361_6_f6_78-119 12006 249 PM Page 105


Senegal July 2003

Saaying Now


today



lsquocoeurrsquo]


him




layout]





106 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 106



Niitooroo as trauma



JRA 361_6_f6_78-119 12006 249 PM Page 107





108 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 108









JRA 361_6_f6_78-119 12006 249 PM Page 109

110 Knut Graw




JRA 361_6_f6_78-119 12006 249 PM Page 110






JRA 361_6_f6_78-119 12006 249 PM Page 111



112 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 112




JRA 361_6_f6_78-119 12006 249 PM Page 113


prospect


114 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 114



REFERENCES















JRA 361_6_f6_78-119 12006 249 PM Page 115

116 Knut Graw




















NOTES


JRA 361_6_f6_78-119 12006 249 PM Page 116








JRA 361_6_f6_78-119 12006 249 PM Page 117












118 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 118










JRA 361_6_f6_78-119 12006 249 PM Page 119

98 Knut Graw

Excerpt 1 (cont)






JRA 361_6_f6_78-119 12006 249 PM Page 98






JRA 361_6_f6_78-119 12006 249 PM Page 99




100 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 100





JRA 361_6_f6_78-119 12006 249 PM Page 101



102 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 102












JRA 361_6_f6_78-119 12006 249 PM Page 103

Excerpt 2 (cont)


here







104 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 104






JRA 361_6_f6_78-119 12006 249 PM Page 105


Senegal July 2003

Saaying Now


today



lsquocoeurrsquo]


him




layout]





106 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 106



Niitooroo as trauma



JRA 361_6_f6_78-119 12006 249 PM Page 107





108 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 108









JRA 361_6_f6_78-119 12006 249 PM Page 109

110 Knut Graw




JRA 361_6_f6_78-119 12006 249 PM Page 110






JRA 361_6_f6_78-119 12006 249 PM Page 111



112 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 112




JRA 361_6_f6_78-119 12006 249 PM Page 113


prospect


114 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 114



REFERENCES















JRA 361_6_f6_78-119 12006 249 PM Page 115

116 Knut Graw




















NOTES


JRA 361_6_f6_78-119 12006 249 PM Page 116








JRA 361_6_f6_78-119 12006 249 PM Page 117












118 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 118










JRA 361_6_f6_78-119 12006 249 PM Page 119






JRA 361_6_f6_78-119 12006 249 PM Page 99




100 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 100





JRA 361_6_f6_78-119 12006 249 PM Page 101



102 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 102












JRA 361_6_f6_78-119 12006 249 PM Page 103

Excerpt 2 (cont)


here







104 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 104






JRA 361_6_f6_78-119 12006 249 PM Page 105


Senegal July 2003

Saaying Now


today



lsquocoeurrsquo]


him




layout]





106 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 106



Niitooroo as trauma



JRA 361_6_f6_78-119 12006 249 PM Page 107





108 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 108









JRA 361_6_f6_78-119 12006 249 PM Page 109

110 Knut Graw




JRA 361_6_f6_78-119 12006 249 PM Page 110






JRA 361_6_f6_78-119 12006 249 PM Page 111



112 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 112




JRA 361_6_f6_78-119 12006 249 PM Page 113


prospect


114 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 114



REFERENCES















JRA 361_6_f6_78-119 12006 249 PM Page 115

116 Knut Graw




















NOTES


JRA 361_6_f6_78-119 12006 249 PM Page 116








JRA 361_6_f6_78-119 12006 249 PM Page 117












118 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 118










JRA 361_6_f6_78-119 12006 249 PM Page 119




100 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 100





JRA 361_6_f6_78-119 12006 249 PM Page 101



102 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 102












JRA 361_6_f6_78-119 12006 249 PM Page 103

Excerpt 2 (cont)


here







104 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 104






JRA 361_6_f6_78-119 12006 249 PM Page 105


Senegal July 2003

Saaying Now


today



lsquocoeurrsquo]


him




layout]





106 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 106



Niitooroo as trauma



JRA 361_6_f6_78-119 12006 249 PM Page 107





108 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 108









JRA 361_6_f6_78-119 12006 249 PM Page 109

110 Knut Graw




JRA 361_6_f6_78-119 12006 249 PM Page 110






JRA 361_6_f6_78-119 12006 249 PM Page 111



112 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 112




JRA 361_6_f6_78-119 12006 249 PM Page 113


prospect


114 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 114



REFERENCES















JRA 361_6_f6_78-119 12006 249 PM Page 115

116 Knut Graw




















NOTES


JRA 361_6_f6_78-119 12006 249 PM Page 116








JRA 361_6_f6_78-119 12006 249 PM Page 117












118 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 118










JRA 361_6_f6_78-119 12006 249 PM Page 119





JRA 361_6_f6_78-119 12006 249 PM Page 101



102 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 102












JRA 361_6_f6_78-119 12006 249 PM Page 103

Excerpt 2 (cont)


here







104 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 104






JRA 361_6_f6_78-119 12006 249 PM Page 105


Senegal July 2003

Saaying Now


today



lsquocoeurrsquo]


him




layout]





106 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 106



Niitooroo as trauma



JRA 361_6_f6_78-119 12006 249 PM Page 107





108 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 108









JRA 361_6_f6_78-119 12006 249 PM Page 109

110 Knut Graw




JRA 361_6_f6_78-119 12006 249 PM Page 110






JRA 361_6_f6_78-119 12006 249 PM Page 111



112 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 112




JRA 361_6_f6_78-119 12006 249 PM Page 113


prospect


114 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 114



REFERENCES















JRA 361_6_f6_78-119 12006 249 PM Page 115

116 Knut Graw




















NOTES


JRA 361_6_f6_78-119 12006 249 PM Page 116








JRA 361_6_f6_78-119 12006 249 PM Page 117












118 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 118










JRA 361_6_f6_78-119 12006 249 PM Page 119



102 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 102












JRA 361_6_f6_78-119 12006 249 PM Page 103

Excerpt 2 (cont)


here







104 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 104






JRA 361_6_f6_78-119 12006 249 PM Page 105


Senegal July 2003

Saaying Now


today



lsquocoeurrsquo]


him




layout]





106 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 106



Niitooroo as trauma



JRA 361_6_f6_78-119 12006 249 PM Page 107





108 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 108









JRA 361_6_f6_78-119 12006 249 PM Page 109

110 Knut Graw




JRA 361_6_f6_78-119 12006 249 PM Page 110






JRA 361_6_f6_78-119 12006 249 PM Page 111



112 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 112




JRA 361_6_f6_78-119 12006 249 PM Page 113


prospect


114 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 114



REFERENCES















JRA 361_6_f6_78-119 12006 249 PM Page 115

116 Knut Graw




















NOTES


JRA 361_6_f6_78-119 12006 249 PM Page 116








JRA 361_6_f6_78-119 12006 249 PM Page 117












118 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 118










JRA 361_6_f6_78-119 12006 249 PM Page 119












JRA 361_6_f6_78-119 12006 249 PM Page 103

Excerpt 2 (cont)


here







104 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 104






JRA 361_6_f6_78-119 12006 249 PM Page 105


Senegal July 2003

Saaying Now


today



lsquocoeurrsquo]


him




layout]





106 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 106



Niitooroo as trauma



JRA 361_6_f6_78-119 12006 249 PM Page 107





108 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 108









JRA 361_6_f6_78-119 12006 249 PM Page 109

110 Knut Graw




JRA 361_6_f6_78-119 12006 249 PM Page 110






JRA 361_6_f6_78-119 12006 249 PM Page 111



112 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 112




JRA 361_6_f6_78-119 12006 249 PM Page 113


prospect


114 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 114



REFERENCES















JRA 361_6_f6_78-119 12006 249 PM Page 115

116 Knut Graw




















NOTES


JRA 361_6_f6_78-119 12006 249 PM Page 116








JRA 361_6_f6_78-119 12006 249 PM Page 117












118 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 118










JRA 361_6_f6_78-119 12006 249 PM Page 119

Excerpt 2 (cont)


here







104 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 104






JRA 361_6_f6_78-119 12006 249 PM Page 105


Senegal July 2003

Saaying Now


today



lsquocoeurrsquo]


him




layout]





106 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 106



Niitooroo as trauma



JRA 361_6_f6_78-119 12006 249 PM Page 107





108 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 108









JRA 361_6_f6_78-119 12006 249 PM Page 109

110 Knut Graw




JRA 361_6_f6_78-119 12006 249 PM Page 110






JRA 361_6_f6_78-119 12006 249 PM Page 111



112 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 112




JRA 361_6_f6_78-119 12006 249 PM Page 113


prospect


114 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 114



REFERENCES















JRA 361_6_f6_78-119 12006 249 PM Page 115

116 Knut Graw




















NOTES


JRA 361_6_f6_78-119 12006 249 PM Page 116








JRA 361_6_f6_78-119 12006 249 PM Page 117












118 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 118










JRA 361_6_f6_78-119 12006 249 PM Page 119






JRA 361_6_f6_78-119 12006 249 PM Page 105


Senegal July 2003

Saaying Now


today



lsquocoeurrsquo]


him




layout]





106 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 106



Niitooroo as trauma



JRA 361_6_f6_78-119 12006 249 PM Page 107





108 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 108









JRA 361_6_f6_78-119 12006 249 PM Page 109

110 Knut Graw




JRA 361_6_f6_78-119 12006 249 PM Page 110






JRA 361_6_f6_78-119 12006 249 PM Page 111



112 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 112




JRA 361_6_f6_78-119 12006 249 PM Page 113


prospect


114 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 114



REFERENCES















JRA 361_6_f6_78-119 12006 249 PM Page 115

116 Knut Graw




















NOTES


JRA 361_6_f6_78-119 12006 249 PM Page 116








JRA 361_6_f6_78-119 12006 249 PM Page 117












118 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 118










JRA 361_6_f6_78-119 12006 249 PM Page 119


Senegal July 2003

Saaying Now


today



lsquocoeurrsquo]


him




layout]





106 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 106



Niitooroo as trauma



JRA 361_6_f6_78-119 12006 249 PM Page 107





108 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 108









JRA 361_6_f6_78-119 12006 249 PM Page 109

110 Knut Graw




JRA 361_6_f6_78-119 12006 249 PM Page 110






JRA 361_6_f6_78-119 12006 249 PM Page 111



112 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 112




JRA 361_6_f6_78-119 12006 249 PM Page 113


prospect


114 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 114



REFERENCES















JRA 361_6_f6_78-119 12006 249 PM Page 115

116 Knut Graw




















NOTES


JRA 361_6_f6_78-119 12006 249 PM Page 116








JRA 361_6_f6_78-119 12006 249 PM Page 117












118 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 118










JRA 361_6_f6_78-119 12006 249 PM Page 119



Niitooroo as trauma



JRA 361_6_f6_78-119 12006 249 PM Page 107





108 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 108









JRA 361_6_f6_78-119 12006 249 PM Page 109

110 Knut Graw




JRA 361_6_f6_78-119 12006 249 PM Page 110






JRA 361_6_f6_78-119 12006 249 PM Page 111



112 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 112




JRA 361_6_f6_78-119 12006 249 PM Page 113


prospect


114 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 114



REFERENCES















JRA 361_6_f6_78-119 12006 249 PM Page 115

116 Knut Graw




















NOTES


JRA 361_6_f6_78-119 12006 249 PM Page 116








JRA 361_6_f6_78-119 12006 249 PM Page 117












118 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 118










JRA 361_6_f6_78-119 12006 249 PM Page 119





108 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 108









JRA 361_6_f6_78-119 12006 249 PM Page 109

110 Knut Graw




JRA 361_6_f6_78-119 12006 249 PM Page 110






JRA 361_6_f6_78-119 12006 249 PM Page 111



112 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 112




JRA 361_6_f6_78-119 12006 249 PM Page 113


prospect


114 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 114



REFERENCES















JRA 361_6_f6_78-119 12006 249 PM Page 115

116 Knut Graw




















NOTES


JRA 361_6_f6_78-119 12006 249 PM Page 116








JRA 361_6_f6_78-119 12006 249 PM Page 117












118 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 118










JRA 361_6_f6_78-119 12006 249 PM Page 119









JRA 361_6_f6_78-119 12006 249 PM Page 109

110 Knut Graw




JRA 361_6_f6_78-119 12006 249 PM Page 110






JRA 361_6_f6_78-119 12006 249 PM Page 111



112 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 112




JRA 361_6_f6_78-119 12006 249 PM Page 113


prospect


114 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 114



REFERENCES















JRA 361_6_f6_78-119 12006 249 PM Page 115

116 Knut Graw




















NOTES


JRA 361_6_f6_78-119 12006 249 PM Page 116








JRA 361_6_f6_78-119 12006 249 PM Page 117












118 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 118










JRA 361_6_f6_78-119 12006 249 PM Page 119

110 Knut Graw




JRA 361_6_f6_78-119 12006 249 PM Page 110






JRA 361_6_f6_78-119 12006 249 PM Page 111



112 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 112




JRA 361_6_f6_78-119 12006 249 PM Page 113


prospect


114 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 114



REFERENCES















JRA 361_6_f6_78-119 12006 249 PM Page 115

116 Knut Graw




















NOTES


JRA 361_6_f6_78-119 12006 249 PM Page 116








JRA 361_6_f6_78-119 12006 249 PM Page 117












118 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 118










JRA 361_6_f6_78-119 12006 249 PM Page 119






JRA 361_6_f6_78-119 12006 249 PM Page 111



112 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 112




JRA 361_6_f6_78-119 12006 249 PM Page 113


prospect


114 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 114



REFERENCES















JRA 361_6_f6_78-119 12006 249 PM Page 115

116 Knut Graw




















NOTES


JRA 361_6_f6_78-119 12006 249 PM Page 116








JRA 361_6_f6_78-119 12006 249 PM Page 117












118 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 118










JRA 361_6_f6_78-119 12006 249 PM Page 119



112 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 112




JRA 361_6_f6_78-119 12006 249 PM Page 113


prospect


114 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 114



REFERENCES















JRA 361_6_f6_78-119 12006 249 PM Page 115

116 Knut Graw




















NOTES


JRA 361_6_f6_78-119 12006 249 PM Page 116








JRA 361_6_f6_78-119 12006 249 PM Page 117












118 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 118










JRA 361_6_f6_78-119 12006 249 PM Page 119




JRA 361_6_f6_78-119 12006 249 PM Page 113


prospect


114 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 114



REFERENCES















JRA 361_6_f6_78-119 12006 249 PM Page 115

116 Knut Graw




















NOTES


JRA 361_6_f6_78-119 12006 249 PM Page 116








JRA 361_6_f6_78-119 12006 249 PM Page 117












118 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 118










JRA 361_6_f6_78-119 12006 249 PM Page 119


prospect


114 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 114



REFERENCES















JRA 361_6_f6_78-119 12006 249 PM Page 115

116 Knut Graw




















NOTES


JRA 361_6_f6_78-119 12006 249 PM Page 116








JRA 361_6_f6_78-119 12006 249 PM Page 117












118 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 118










JRA 361_6_f6_78-119 12006 249 PM Page 119



REFERENCES















JRA 361_6_f6_78-119 12006 249 PM Page 115

116 Knut Graw




















NOTES


JRA 361_6_f6_78-119 12006 249 PM Page 116








JRA 361_6_f6_78-119 12006 249 PM Page 117












118 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 118










JRA 361_6_f6_78-119 12006 249 PM Page 119

116 Knut Graw




















NOTES


JRA 361_6_f6_78-119 12006 249 PM Page 116








JRA 361_6_f6_78-119 12006 249 PM Page 117












118 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 118










JRA 361_6_f6_78-119 12006 249 PM Page 119








JRA 361_6_f6_78-119 12006 249 PM Page 117












118 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 118










JRA 361_6_f6_78-119 12006 249 PM Page 119












118 Knut Graw

JRA 361_6_f6_78-119 12006 249 PM Page 118










JRA 361_6_f6_78-119 12006 249 PM Page 119










JRA 361_6_f6_78-119 12006 249 PM Page 119

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