He described the project as historic in terms of project implementation in which local people were not only consulted but their needs were considered from the onset. The jono earlier mentioned can mean that a girl has come of age or a signifier of romance.For his part Ebrima Sillah, minister of Information and Communication Infrastructure, thanked NAWEC for the foresight by considering from the very beginning the families affected by the project. His robe-like bulakangno manifests simplicity at its best, his staff an insignia of authority and the whiteness of his attire a mark of spiritual purity.īaa Duwa’s trademark lembangtoo hat and fatari dendinko feature prominently in the series with his no-nonsense persona represented by the band of cloth tied around his waist. Equally, costumes, especially that of Baa Duwa himself stands out. Names such as Duwa, Nyambi and Loli are common Mandinka names that seem to be disappearing now. Overall, the cultural richness of the Sareti Bayelaa series cannot be overlooked. Such is his dislike for Lang Sareti that Baa Duwa says he disapproves of anyone who has a tinge of love for Lang Sareti.Ĭultural significance and symbolism of Sareti Bayelaa Even the dalasi fula (two dalasi) offer from her couldn’t make Baa Duwa change his mind. What she doesn’t realise is that the man she is fighting for is not the much-feared marabout’s favourite cup of tea. Things get further complicated when Sarjo, the carefree archetypal village girl call on Baa Duwa to help her with a love potion that would endear her to Lang Sareti. Sarjo’s dalasi fula offer for a love potion targeting Lang Sareti turn farcical He rants that Loli deserves to be sent back to Kombo because she fails to focus on her treatment and instead runs after a guy who possesses no other skill other than sareti bayo. He reminds Lang about he (Baa Duwa’s) fruitless efforts in trying to make his mother a second wifeīaa Duwa, maddened by the fact that Loli is under his care for treatment, chases Lang Sareti with a cutlass threatening to kill him. And when Lang makes it known to the village Dibia that he and Loli are an item, the old man finds it hard to take. As one would expect, Baa Duwa demands answers. To add salt to injury, Baa Duwa, who heavily courted Lang Sareti’s mother stumbles on the popular sareti bayelaa and Loli in the village outskirts. Livid Baa Duwa stumbles on Kombo galo Loli and her sareti bayeela boyfriend What also infuriates Sarjo is the foro musso tag given to her by Lang Sareti. She also vows to make Lang Sareti a cripple unless he cuts ties with Loli. She also chides Lang Sareti for baby sitting or carrying Loli on his back, complaining that the actions of Loli best exemplifies the ways of Kombo dingdingolu who are only good at snatching other girls’ boys. Sarjo in a desperate attempt to win over Lang Sareti appeals to her friend to provide her grandmother’s ‘joni kala kilingno’, a waist bead. The pair takes their war of words beyond matters of the heart as they bring in their fathers into the fight. Meanwhile, Lang Sareti, in defence argues that the onion seed watered by Nyambi, in fact comes from him. As they square up, Nyambi insists he has ever since been grooming Loli to a point she is now fully ripe for harvest only for Lang Sareti to pluck her from under his nose. The two have their eyes transfixed on Loli, the fair-coloured girl from Kombo undergoing treatment in their community. Nyambi, son of local marabout Baa Duwa vents his anger at Lang Sareti, the village’s favourite son.
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