Maad a Sinig Kumba Ndoffene Famak Joof (Maad a Sinig Kumba Ndoofeen fa Maak Juuf)
Thetotem andsymbol of the Joof family is theantelope andgazelle, symbolizing grace, royalty, wisdom, hard work and protection inSerer mythology.
King ofSine.
Reign	1853 – 23 August 1871
Coronation of Maad a Sinig Kumba Ndoffene Famak Joof	1853
Predecessor	Maad a Sinig Ama Joof Gnilane Faye Joof
Heir-apparent	Maad a Sinig Sanmoon Faye
Born	1810 (1810) Kingdom of Sine (in present-daySenegal)
Died	23 August 1871(1871-08-23) (aged 60–61)
Names Maad a Sinig Kumba Ndoffene Famak Joof
House	The Royal House of Semou Njekeh Joof founded byMaad Semou Njekeh Joof in the 18th century
Father	Maad Souka Ndela Joof
Mother	Lingeer Gnilane Jogoy Joof
Religion	Serer religion

Maad a Signig Kumba Ndoffene Famak Joof (Serer:Maad a Sinig Kumba Ndoofeen fa Maak Juuf,^[1] born circa 1810^[2] – 23 August 1871^[3]) was theKing of Sine in modern-daySenegal. TheSerer titleMaad a Sinig^[4] means king of Sine, that is, theKingdom of Sine. He ruled from 1853 until his death on 23 August 1871. He was the son ofMaad Souka Ndela Joof andLingeer Gnilane Jogoy Joof. His father –Maad Souka Ndela came fromthe Royal House of Semou Njekeh Joof founded byMaad Semou Njekeh Joof in the early 18th century, which was the third and last Royal House founded byJoof royal family of Sine andSaloum (the Joof paternal dynasty of Sine and Saloum).^[5][6] His paternal family (theJoof family) ruled three Kingdoms, name: Sine,Saloum, and previously theKingdom of Baol. They trace descent toMaad Ndaah Njemeh Joof the 13th century King of Laah (orLâ) in Baol.^[7][8]

Kumba Ndoffene Famak's mother – Lingeer Gnilane Jogoy Joof came from theGuelowar maternal dynasty of. The Guelowars had ruled two Senegambian Kingdoms : Sine and Saloum. They had also provided two kings ofJolof^[9] and heirs to the thrones ofCayor andBaol. According to oral tradition, they originated from the royal family of Kaabu in the 14th century who were granted asylum by theSerer nobility of Sine (thelamanes) following some dynastic struggle inKaabu with the Nianco dynasty.^[10][11] The nameFamak (Serer proper:fa Maak) meansthe Elder in Serer. He should not be confused with his successorMaad a Sinig Kumba Ndoffene Fa Ndeb Joof who reigned from c. 1898 to 1924. The namefa Ndeb/Fandeb (Serer:fa Ndeb) meansthe Younger in Serer. The prefixFamak is a later addition in order to differentiate him from his successor, who is sometimes referred to as Kumba Ndoffene II.

Serer royal andreligious titles

Royal titles

Lamane (alsoreligious)

Maad

Maad a Sinig

Maad Saloum

Teigne

Lingeer

Line of succession

Buumi

Thilas

Loul Religious titles

Saltigue

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Kumba Ndoffene Famak succeeded to the throne in 1853 following the death of the young King,Maad a Sinig Ama Joof Gnilane Faye Joof.^[12][13] In September 1853, Kumba Ndoffene Famak was crowned Maad a Sinig Kumba Ndoffene Joof from The Royal House of Semou Njekeh Joof. The GreatJaraaf (head of the Noble Council of Electors responsible for electing the kings from the Royal Family) presided over the sacred ceremony. Guests included the King's paternal and maternal family as well as the dignitaries of Sine.^[14]Maad Kumba Ndoffene Famak Joof's succession to the throne went unchallenged during the 19th century.^[15]

The reign of Maad Kumba Ndoffene Famak was in constant threat by two external forces : the French who wanted to extend their authority in his Kingdom following the defeat ofWaalo under Lingeer Ndateh Yalla Mboge and byTafsir Amat Jahu Bah more commonly known asMaba Diakhou Bâ who wanted toIslamize theAnimistSerer people ofSine andSaloum.^[15]

Maad a Sinig 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 the French merchants and even less protection to the French missionaries, whom he regarded as spies of the French administration inSenegal and the French government in Paris.^[15]This rumour was first circulated by his predecessor — Maad a Sinig Ama Joof Gnilane Faye Joof,^[16] who stopped the French from building any bricked chapel or church in his Kingdom. During the first few years of Maad Kumba Ndoffene Famak's reign, the Mission atN'Gasobil faced constant harassments designed to force their departure. The people were not only ordered not to sell anything to themission, but also not to send their children to Christian schools in fear that the mission would corrupt the minds of the young.^[17]

In 1856, Father Lamoise and Kobes (accompanied by French officers) went to Sine to see Maad Kumba Ndoffene Famak. They presented their complaints to the king about the constant harassments which began during the reign of Maad 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. Maad Kumba Ndoffene Famak threatened to kill Lamoise if he dared to disobey his orders. Nothing was achieved by the French in that meeting.^[18]

Maad a Sinig Kumba Ndoffene was related to the otherSenegambian royal families (Jolof,Cayor,Baol,Waalo andSaloum) and was known for giving asylum to the royal families of those kingdoms, so much so that the French governor of Senegal at the time—Pinet Laprade used to refer to him as "the King of Kings."^[19]

In 1866, the French governorÉmile Pinet-Laprade tried to encourage resettlement aroundKaolack (a province of theKingdom of Saloum) and promised to restore order and trade there. He failed to achieve that. Kaolack which was previously sacked by the Muslimmarabouts in 1865 falls within the jurisdiction of Saloum, ruled by theMaad Saloum (king of Saloum), and not by theMaad a Sinig (king of Sine). It was part of the jurisdiction of Maad Saloum Fakha Boya Latsouka Fall. The King of Sine (Maad a Sinig Kumba Ndoffene Famak) was not willing to persuade his people to settle in a war zone.^[20]

Laprade (and his predecessorsFaidherbe andJauréguibéry) who previously had nothing good to say about the Serers, referring to them "drunkards" and "violent against the Muslims" now needed Maad Kumba Ndoffene Famak's assistance to solve the problem in Kaolack. He wrote several letters to Maad Kumba Ndoffene Famak begging him to do something.^[21] To secure the support of Maad Kumba Ndoffene Famak, Laprade changed his strategy by calling theMuslimmarabouts "thieves".^[20]

When Maad Kumba Ndoffene Famak tried to offer help to the King of Saloum (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.), 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 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 King Fakha Boya withdrew his army from the Kaolack post, Laprade immediately informedMaba Diakhou Ba in July 1864 that the army of 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, Maad 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 Maad Kumba Ndoffene Famak's assistance to deal with the problem.^[22]

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Serers andSerer religion
Deities Roog Kopé Tiatie Cac Kokh Kox Koox Takhar Tiurakh
Main doctrines Animism Astronomy Ciiɗ (Reincarnation) Divination Intercession of saints Rainmaker
Sacred places Baol Cekeen Tumulus Fandène Fatick Index of holy sites Saloum Senegambian stone circles Sine Somb Tassili n'Ajjer Point of Sangomar Thiouthioune Tukar Yaboyabo
Related articles Lamane Pangool Saltigue (priesthood) Serer ancient history Serer creation myth Serer people States headed by Serer Lamanes Timeline of Serer history Xooy
Notable figures Amar Godomat Lamane Jegan Joof Issa Laye Thiaw Maad Semou Njekeh Joof Index of Serer patriarchs Index of Serer matriarchs
Relations with other religions Serer Exodus from Tekrur Serer views on incarnation Serer history Persecution of Serers By Muslims By Christians Serer views on interfaith marriage Serer views on heaven and hell African traditional religions African diaspora religions
Education Ndut initiation rite
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Maad Kumba Ndoffene Famak resisted against French expansionism, and the strategy of the French to use him againstMaba Diakhou Bâ. According to some, 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.^[23]

However in 1867, Maba Diakhou who had avoided theanimistKingdom of Sine for six years decided to launch ajihad in the Sine. The British administration inthe Gambia and the French administration inSenegal had both tried to get rid of Maba Diakhou when relations broke down, but failed. Governor George Abbas Kooli D'Arcy (the British governor inthe Gambia) was arming Maba and the marabout forces with British weapons.^[24] He also planned and executed the invasion of theMandinka animist State ofBaddibu 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 animistSererSaloum in 1861.^[25]

Almost a week after Maba's victory inKaolack, a large group of hisdisciples 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.^[26]

Mbin o Ngor (var:Mbon o NGOOR) is a small Serer village in Sine. TheSurprise 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. TheWolof term for it is"Mbetaan Keur Ngor" which means "the surprise attack of Keur Ngor"."Mbetaan" means surprise. In theSerer language, the incident is known as"Mbin o Ngor".^[26][27][28]

In the Serer oral tradition, the incident occurred on a Wednesday. In those days taxes were collected on Wednesdays. That day Maad 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. Maad 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 ofSomb. 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.^[29][30] Historians and theologians note that, inSerer 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.^[26][31]

The King ofCayor -Damel Lat Dior Ngoné Latyr Diop is said to be the instigator of this surprise attack.^[32] Lat Dior who is reported to have had a long grudge against Maad Kumba Ndoffene Famak after his defeat and exile by the French administration at the Battle of Loro (January 12, 1864) sought refuge in Sine. Maad Kumba Ndoffene Famak granted him asylum. Oral tradition says Lat Dior was well received in Sine. Lat Dior also needed military support from Maad Kumba Ndoffene Famak in order to launch a war against the French and regain his throne. Maad 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 ofJoal (a province of Sine). Lat Dior sought military support from Maba. Maba promised to help Lat Dior if he converts to Islam. Lat Dior converted to Islam, and in 1867, persuaded Maba to launch ajihad in theKingdom of Sine.^[28][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 killedBoucary Ngoneh Joof (many variations:Boucar Ngoné Diouf - a cousin and brother-in-law of Maad Kumba Ndoffene Famak who is reported to have 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 Maad Kumba Ndoffene Famak (Lingeer Selbeh Ndoffene Joof). During her abduction, Lingeer Selbeh Ndoffene was given in marriage to Abdoulaye Wuli Bâ (brother of Maba).^[28][33]

After the surprise attack at Mbin o Ngor, Maad Kumba Ndoffene Famak wrote a letter toMaba Diakhou Bâ telling him that the surprise attack he launched in Sine was undignified 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.^[34][35][36]

Maad a Sine Kumba Ndoffene Famak Joof was assassinated inJoal by the French in August 1871. He went to Joal to exercise his authority over the sovereignty of Joal.^[37]The French claimed they never gave an official order to assassinate the King, and blamed a French drunkard and merchant by the name Baccaria.^[37][38] None of the credible historians believe them.^[37][38]

It was during Maad a Sinig Kumba Ndoffene Famak Joof's reign that an old traditional Serer song andproverb were officially adopted as thenational anthem andmotto of Sine. The song sang in his honour after his victory atThe Battle of Fandane-Thiouthioune is still chanted by theSerer people ofSine andSaloum.^[39] Maad a Sinig 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.^[20][40] It was after his death that the kings of Sine succeeded one another at an astounding rate.^[15]

For the Serers who adhere toSerer religion, Maad Kumba Ndoffene Famak is also admired for defeating themarabouts who threatened the religion of their forefathers.^[42][43] He was a valiant warrior^[44] and a strong leader whose succession to the throne went unchallenged in the 19th century.^[15] His victory at The Battle of Fandane-Thiouthioune is deemed by some historians (such as Klein, Bâ, Thiam, C. Diouf, etc.) as the division ofSenegambian communities between Muslims and followers of Serer religion.^[43][45]

The followinggenealogy gives the line of descent from Maad a Sinig Kumba Ndoffene Famak Joof to his ancestorMaad Semou Njekeh Joof, founder of The Royal House of Semou Njekeh Joof in the 18th century. It was the third and last Royal House founded by the Joof Dynasty of Sine and Saloum during theGuelowar period. The first beingthe Royal House of Boureh Gnilane Joof, founded in the 14th century, followed bythe Royal House of Jogo Siga Joof. The first King to rule theKingdom of Sine from the Royal House of Semou Njekeh Joof was Maad a Sinig Boukar Tjilas Sanghaie Joof (Boukar Tjilas Sanghaie Diouf, French spelling inSenegal, - reigned: 1724 - 1735) son of Maad Semou Njekeh.^[46][47][48]

• Amar Godomat
• Issa Laye Thiaw

• Klein, Martin A.Islam and Imperialism in Senegal Sine-Saloum, 1847–1914, p. 106. Published by Edingburg University Press (1968).ISBN 0-85224-029-5
• Faal, Dawda.Peoples and empires of Senegambia: Senegambia in history, AD 1000–1900. p. 84. Saul's Modern Printshop, 1991
• Diouf, Niokhobaye."Chronique du royaume du Sine." Suivie de notes sur les traditions orales et les sources écrites concernant le royaume du Sine par Charles Becker et Victor Martin. (1972). Bulletin de l'Ifan, Tome 34, Série B, n° 4, (1972).
• Thiaw, Issa Laye."La Religiousite des Sereer, Avant et Pendant Leur Islamisation." Ethiopiques, No: 54, Revue Semestrielle de Culture Négro-Africaine. Nouvelle Série, Volume 7, 2e Semestre 1991. Aussi: A. Corre. "Les Sérères de Joal et de Portudal. (1883). Paris, Rev.)
• l'epopee de Sanmoon Fay."La famille Juuf". Ethiopiques n°54 revue semestrielle de culture négro-africaine Nouvelle série volume 7 2e semestre 1991
• Diouf, Cheikh.Fiscalité et Domination Coloniale: l'exrmple du Sine: 1859–1940. Université Cheikh Anta Diop de Dakar—(2005)
• Sarr, Alioune. "Histoire du Sine-Saloum (Sénégal)." Introduction, bibliographie et notes par Charles Becker. Version légèrement remaniée par rapport à celle qui est parue en 1986-87 co 1985.
• Diouf, Mahawa,L'information Historique: L'exemple du Siin. Ethiopiques n°54 revue semestrielle de culture négro-africaine Nouvelle série volume 7 2e semestre 1991
• Thiam, Iba Der,Maba Diakhou Ba Almamy du Rip (Sénégal), Paris, ABC, Dakar-Abidjan, NEA, 1977
• Lanker, Nadine Van & Lussier-Lejeune, Florence. Sénégal. L'homme et la mer, Dossiers Pédagogiques. Année scolaire 2006–2007, Projet Qualité

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