Les cousinages de plaisanterie en Afrique de l'Ouest, entre particularismes et universalismes

Abstract

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A Joking Nation: Conflict Resolution in Senegal

“…Joking relations also exist between ethnic groups. Referred to in Senegal as kaal (wolof), ndendiraagu (pulaar), or sanauya (mandinka), joking relations exist between a number of Senegalese ethnic groups (Villalón 1995, 54;Wilson-Fall 2000, 60;O'Bannon 2002;Smith 2004 Muslim piety. Fulbe playfully tease the Balante, arguing forcefully that they are recent converts to Islam.…”

“…Joking allows the joking partners to recognise each other's particularity, while enabling the creation of community (Smith 2004). The kind of community envisaged by Sambou and ACAD is clearly a national community.…”

Africa: Alternative Dispute Resolution in a Comparative Perspective

“…The aim of mediation in the context of this region is to use the customs of humour, to persuade the parties to forgive and settle their dispute, rather than a facilitative tool for parties to discuss and resolve their disputes, as is the case in ADR. Mediators often remind the parties of the interpersonal ties that they, as mediators, may share with the disputants, including family, historic, religious and ancestral ties (Smith, 2004). Where there is no direct kinship, mediators rely on ethnic, communal and friendship ties to create the kinship.…”

“…What is important in the exchange is that each party feels superior to the other and, therefore, can insult or joke about the other. If the banter is about being a slave, both parties will consider the other their slave and, in that moment of banter, there is a reversal and balancing of a relationship of domination (Smith, 2004). It allows for unconventional interaction between parties, regardless of hierarchy.…”

“…Sanankuya relies on pre-existing relationships between people from the same clans, ethnic group, religion or profession. Those in a Sakankuya treat each other as though they are cousins or close family members who can exchange familiar jokes or insults related to some stereotypes or historic facts about the particular clan, ethnic group, religion or profession, (Smith, 2004) which otherwise would be offensive and intolerable in a different setting. This way of interacting is perhaps motivated by the Tuareg proverb "laughter gives con idence, its absence causes con lict.…”