| Maat Sine Kumba Ndoffene Famak Joof | |
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| Reign | 1853 – 23 August 1871 |
| Coronation of Kumba Ndoffene Famak Joof | 1853 |
| Predecessor | Maat Sine Ama Joof Gnilane Faye Joof |
| Heir-apparent | Maat Sine Sanmoon Faye |
| Full name | |
| Maat Sine Kumba Ndoffene Famak Joof | |
| House | The Royal House of Semou Njekeh Joof founded by Maat Semou Njekeh Joof in the 18th century |
| Father | Maat Souka Ndella Joof |
| Mother | Lingeer Gnilane Jogoy Joof |
| Born | 1810 Diakhao, Kingdom of Sine, Modern day Senegal |
| Religion | Serer religion |
Maat Sine Kumba Ndoffene Famak Joof (many variations as well as spellings: "Maad" or "Maat Siin Kumba Ndoffene Famak Joof"; "Mad a Sinig" ; "Maat Sine Coumba Ndoffène Fa mak Diouf" ; "Maat Sin Coumba Ndoffène Fa mak Diouf"; also "Buur Siin Kumba Ndoffene Famak Joof"; "Bur Siin Kumba Ndoffene Famak Joof"; "Bour Sine Koumba Ndoffène Famak Diouf" , "Coumba N'Doffène Diouf" or "Coumba N'Doffène Diouf I") (c. 1810[1] – 23 August 1871.[2] was the King of the Serer Kingdom of Sine in modern day Senegal. "Maat Sine" or "Buur Sine" or "Mad a Sinig" means King of Sine. He ruled from 1853 until his death on 23 of August 1871. He was the son of Maat Souka Ndella Joof and Lingeer Gnilane Jogoy Joof. His father - Maat Souka Ndella came from the Royal House of Maat Semou Njekeh Joof who was the founder of the third and last Royal House of The Joof Paternal Dynasty of Sine and Saloum in the 18th century.[3] His paternal family ruled three Kingdoms: Sine, Saloum and previously Baol – they were the descendants of Maat Ndaah Njemeh Joof the 13th century King of Lâ in Baol[4][5]
His mother Lingeer Gnilane Jogoy Joof, came from the Maternal Dynasty of Guelowar. The Geulowars had ruled two Senegambian Kingdoms: Sine and Saloum. They had also provided two Kings of Jolof[6] and heirs to the thrones of Cayor and Baol. They originated from the royal family of Kaabu in the 14th century who were granted asylum by the Serer nobility of Sine following the Battle of Troubang (1335) in Kaabu.[7] The name "Famak" (also Fa mak) means "the elder" in the Serer language. He should not be confused with his successor Maat Sine Kumba Ndoffene Fandeb Joof (also known as "Coumba N'Doffène Diouf II") who reigned from 1897 to 1924. The name "Fandeb" (also Fa ndeb) means "the younger" in Serer.
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Kumba Ndoffene Famak came to the throne in 1853 following the early death of the young King of Sine Maat Sine Ama Joof Gnilane Faye Joof – one of the most charismatic Kings of Senegambia. Highly fluent in several languages, he also lived a very colourful life and was immortalised in a portrait by L'abbé David Boillat in 1850, three years before his death.[8]
Maat Kumba Ndoffene Famak Joof's succession to the throne went unchallenged during the 19th century. According to Serer oral tradition, Maat Sine Sanmoon Faye (successor to Kumba Ndoffene Famak) and Kumba Ndoffene Famak shared the same birth date, but the birth of Kumba Ndoffene Famak was reported first to the Great Jaraff (head of the noble Council of Electors responsible for electing the Kings from the Royal Family — according to custom, though there were exceptions). As a result, Kumba Ndoffene Famak was declared "Buumi" heir apparent of Maat Sine Ama Diouf Diouf Gnilane Faye (who reigned from: 1825 to 1853)[9]
Kumba Ndoffene Famak's family along with Sanmoon Faye's family lodge their applications before the Jaraff for their respective sons to inherit the throne. The Jaraff decided that it was Kumba Ndoffene's family that lodged his application first but after examining the family status and welfare of each candidate, made his choice having consulted the Members of The Council of nobles. Kumba Ndoffene was declared heir apparent of the reigning King Maat Sine Ama Joof Gnilane Faye Joof and in September 1853 after taking the sacred bathing, Kumba Ndoffene's moment came to be crowned as King of Sine. In the presence of the Government of Sine made up of notables from various parts of Sine, the people and his paternal and maternal family, the Great Jaraff presided over the sacred ceremony.[10]
After the religious rituals, prayers and oath, The Crown was placed on his head and the Jaraff greeted the Monarch with the words "Dali" (Your Majesty). He was Crowned King Kumba Ndoffene Joof from The Royal House of Semou Njekeh Joof. The Jaraff made his usual speech directed to the Monarch: "From today, you are King… We greet you with hundred…" (in order words, for the King's reign to last for one hundred years). The King then turned to his paternal family and made the usual proclamation: "Now I am the King. Get off your horses and give them to me." He then turned to his maternal family and made a similar proclamation. The paternal family gave gifts and several horses to the overseers of the Ceremony including the Jaraff. The maternal family gave gifts and slightly less horses. The King then crowned his sister (Nadi Joof) as "Lingeer" (Queen). Had his mother been alive, she would have been Crowned "Lingeer" (Queen or Queen Mother in her case) and not Lingeer Nadi Joof the King's sister.[11]
The reign of Maat Kumba Ndoffene Famak was in constant threat by two external forces. First, by the French who wanted to extend their authority in his Kingdom following the defeat of Waalo — under Lingeer Ndateh Yalla Mboge. Second, by Tafsir Amat Jahu Bah (more commonly known as Maba Diakhou Bâ or "Maba", "Mahaba" etc) who wanted to Islamize the Animist Serer people of Sine and Saloum.[12]
Maat Kumba Ndoffene Famak was a very strong leader whose word was generally accepted by the French. However, sometimes he had his reasons for giving very limited protection to French merchants and even less protection to the French missionaries, whom he regarded as spies of the French administration in Senegal and the French government in Paris.[13] This rumour was first circulated by his predecessor — Maat Sine Ama Joof Gnilane Faye Joof,[14] who stopped the French from building any bricked chapel or church in his Kingdom. During the first few years of Maat Kumba Ndoffene Famak's reign, the Mission at N'Gasobil faced constant harassments designed to force their departure. The people were not only ordered not to sell anything to the Mission, but also not to send their children to Christian schools in fear that the Mission would corrupt the minds of the young.[15]
In 1856, Father Lamoise and Kobes (accompanied by French officers) went to Sine to see Maat Kumba Ndoffene Famak. They presented their complains to the King about the constant harassments which began during the reign of Maat Ama Joof Gnilane Faye Joof. Lamoise also used the meeting to seek the King's permission to build a brick chapel. Permission was not granted. Lamoise threatened to build a brick chapel with or without the King's permission. Maat Kumba Ndoffene Famak threatened to kill Lamoise if he dared to disobey his orders. Nothing was achieved by the French in that meeting.[16]
In 1866, the French governor Émile Pinet-Laprade tried to encourage resettlement around Kaolack (a province of the Kingdom of Saloum) and promised to restore order and trade there. He failed to achieve that. Kaolack which was previously sacked by the Muslim marabouts in 1865 falls within the jurisdiction of Saloum, ruled by the Maat Saloum (king of Saloum), and not by the Maat Sine (king of Sine). It was part of the jurisdiction of Maat Saloum Fakha Boya Latsouka Fall. The King of Sine (Maat Kumba Ndoffene Famak) was not willing to persuade his people to settle in a war zone.[17]
Laprade (and his predecessors Faidherbe and Jauréguibéry) who previously had nothing good to say about the Serers, calling them "drunkards" and "violence against the Muslims," now needed Maat Kumba Ndoffene Famak's assistace to solve the problem in Kaolack. He wrote several letters to Maat Kumba Ndoffene Famak begging him to do something.[18] To secure the support of Maat Kumba Ndoffene Famak, Laprade changed his strategy by calling the Muslim marabouts "thieves".[19]
When Maat Kumba Ndoffene Famak tried to offer help to the King of Saloum (Maat Fakha Boya Latsouka Fall), the King of Saloum turned him down and refused to listen to him. According to some (such as Klein, Bâ, etc), Maat Fakha Boya was a weak king who was unwilling or unable to solve the Kaolack problem, his own province. However, the consensus is that, the sacking of Kaolack by the marabout forces would not have happened without Laprade. It was Laprade who initially asked Maat Fakha Boya whether he could withdraw his army from the Kaolack post for a short period so that trade could resume with the marabouts. That was after he tried and failed to conquer the Kingdom of Saloum. When Maat Fakha Boya withdrew his army from the Kaolack post, Laprade immediately informed Maba Diakhou Ba in July 1864 that the army of Maat Fakha Boya had left and he can come back. When the marabout came, they ransacked and looted Kaolack and virtually control it. As the situation worsened in Kaolack, Maat Fakha Boya lost all control in Kaolack, and the marabouts were no longer willing to listen to Laprade. As such, Laprade lost all influence he had on the marabouts and needed Maat Kumba Ndoffene Famak's assistance to deal with the problem.[20]
Maat Kumba Ndoffene Famak resisted against French expansionism, and the strategy of the French to use him against Maba Diakhou Bâ. Had he accepted the French's terms and strategy, Maba would have been killed in the 1850s. Émile Pinet-Laprade mistook that for cowardice which was not the case.[21]
However in 1867, Maba Diakhou who had avoided the Animist Kingdom of Sine for six years decided to launch a jihad in the Sine. The British administration in The Gambia and the French administration in Senegal had both tried to get rid of Maba Diakhou when relations broke down, but failed. Governor George Abbas Kooli D'Arcy (the British governor in The Gambia) was arming Maba and the marabout forces with British weapons.[22] He also planned and executed the invasion of the Mandinka animist State of Baddibu in The Gambia in a revenge attack against the British traders by animist Baddibu. D'Arcy planned his invasion to coincide with the French's unsuccessful invasion of animist Serer Saloum in 1861.[23]
Almost a week after Maba's victory in Kaolack, a large group of his disciples entered Sine. Maba himself did not enter Sine. The battle was indecisive as the marabout forces withdrew when they realised that they could not penetrate Sine.[24]
Mbin o Ngor is a small Serer village in Sine. The surprise of Mbin o Ngor in 1867 was not an open battle. It was a surprise attack by the marabouts against the Serer community of this village. The Wolof term for it is "Mbetaan Keur Ngor" which means "the surprise attack of Keur Ngor". "Mbetaan" means surprise. In the Serer language, the incident is known as "Mbin o Ngor".[25][26][27]
In the Serer oral tradition, the incident occurred on a Wednesday. In those days taxes were collected on Wednesdays. That day Maat Kumba Ndoffene Famak also attended the funeral of one of his warriors. It was the funeral of Dyé Tyass, one of the warriors of Sine. Maat Kumba Ndoffene Famak and his entourage were also later obliged to participate in the final phase of the ceremony of the newly circumcised young boys of Somb. This festival is one of the last phases of the initiation were they perform a dance before the king and the rest of the royal family who in turn give them gifts for their courage. The funeral of Dyé Tyass coincided with this ceremony and the King's secretary was told by the King to inform the initiates he will meet them later at Mbin o Ngor after the funeral at Dielem.[28][29] Historians and theologians note that, in Serer religion, "funerals are the occasion of much eating and drinking" - celebrating the life of the departed as they make their journey to the next life. Therefore, apart from attacking civilians, Sine's defenses would have been down.[30][31]
The King of Cayor - Damel Lat Dior Ngoné Latyr Diop is said to be the instigator of this surprise attack. Lat Dior had a long grudge against Maat Kumba Ndoffene Famak. When he was defeated and exiled by the French administration at the Battle of Loro (January 12, 1864), he sought refuge in Sine. Maat Kumba Ndoffene Famak granted him asylum. Oral tradition says Lat Dior was well received in Sine. Lat Dior also needed military support from Maat Kumba Ndoffene Famak in order to launch a war against the French and regain his throne. Maat Kumba Ndoffene Famak was unable to provide military support to Lat Dior, because he was involved in a long battle against the French administration regarding the sovereignty of Joal (a province of Sine). Lat Dior sought military support from Maba. Maba promised to help Lat Dior if he convertes to Islam. Lat Dior converted to Islam, and in 1867 he persuaded Maba to launch a jihad in the Kingdom of Sine.[32][33]
There is no consensus as to whether Maba went to Mbin o Ngor or not. Serer oral sources gives detailed account of the incident, incriminating several prominent members of the marabout movement some of which include Lat Dior and Gumbo Gaye. Serer oral tradition says that Maba went to Mbin o Ngor and it was he who killed Boucary Ngoneh Joof (many variations: Boucar Ngoné Diouf - a cousin of Maat Kumba Ndoffene Famak who sacrificed his life in the incident in order to preserve the honour of Sine). Muslim marabout oral sources agree pretty much with Serer sources, except that Maba did not go to Mbin o Ngor (Keur Ngor, in Wolof). When Maat Kumba Ndoffene Famak finally managed to mobilize the army of Sine, the marabout army retreated. However, before their retreat, they had managed to cause serious damage in Sine and kidnapped some prominent princesses of Sine including the daughter of Maat Kumba Ndoffene Famak (Lingeer Selbeh Ndoffene Joof). During her abduction, Lingeer Selbeh Ndoffene was given in marriage to Abdoulaye Wuli Bâ (brother of Maba).[34][35]
After the surprise attack at Mbin o Ngor, Maat Kumba Ndoffene Famak wrote a letter to Maba Diakhou Bâ telling him that the surprise attack he launched in Sine was undignitied and invited him to an open battle. On 18 July 1867, Maba and his army came. In this battle - The Battle of Fandane-Thiouthioune (commonly known as the Battle of Somb), Maba Diakhou Bâ was defeated. He died in this battle and his body was decapitated. Maba's brother (Abdoulaye Wuli Bâ) was not killed in this battle. He was castrated.[36][37][38]
Maat Sine Kumba Ndoffene Famak Joof was assassinated in Joal by the French in August 1871. He went to Joal to exercise his authority over the sovereignty of Joal.[39]
It was during Maat Sine Kumba Ndoffene Famak Joof's reign that an old traditional Serer song and proverb were officially adopted as the national anthem and motto of Sine. The song sang in his honour after his victory at The Battle of Fandane-Thiouthioune is still chanted by the Serer people of Sine and Saloum.[40] Maat Sine Kumba Ndoffene Famak Joof is still admired by the Serer people for resisting against French colonialism, securing the independence of Sine and the safety of his people.[41][42] It was after his death that the kings of Sine succeeded one another at an astounding rate.[43]
"Maba Diakhou, the fighter of the faith died in the land of Sine without ever managing to Islamize the country deeply rooted in centuries old belief. The glorious epic of Islam in the land of Senegambia did not spread to "Ceddo" (Animist) Sine, who were determined to reject forever the religion that threatened the faith of their forefathers and to rule their lives in defiance of their customs. The Sine is an impregnable bastion of the anti-Islamic."
For the Serers who adhere to Serer religion, Maat Kumba Ndoffene Famak is also admired for defeating the marabouts who threatened the religion of their forefathers.[45][46] He was a valiant warrior[47] and a strong leader whose succession to the throne went unchallenged in the 19th century.[48] His victory at The Battle of Fandane-Thiouthioune is deemed by some historians (such as Klein, Bâ, Thiam, C. Diouf, etc) as the division of Senegambian communities between muslims and followers of Serer religion.[49][50]
co 1985.