SENEGAL. Teranga, hospitality 'made in Senegal'

Mamadou (l.) and Abdoulaye (r.)

“One for all and all for one”. No, I do not mean the famous quote of Alexandre Dumas’ novel ‘The Three Musketeers’. This is how Abdoulaye and Mamadou summarize the essence of, probably, the most representative element of the culture of their country: the Senegalese Teranga.

Teranga literally means hospitality in Wolof, a language of this West African nation, but it goes beyond the simple and courteous one that we may find all over the world. It is more than art; it is a way of life. It is the spirit of camaraderie, tolerance, and acceptance of one another. “It is not a legend, but an attitude put in practice through daily evidences”, both of them agree to say.

A major proof of this behaviour can be observed in several traditions around food. The typical African mode of eating is a good representation. People gather in a circle and a big pot is put in the middle; then one by one, almost coordinated, stretch their arms to get a ration. No boundaries. All the meal is shared by everyone. Likewise, another sign in this same direction is the fact that one can go inside any house, or the own people invite passers-by to join them.         

“Rejecting a request barely happens, and if it does then it would be offensive. You should take something, although it is just a bit”, explains Abdoulaye, Professor of Spanish in Saint-Louis and student of a Master in Hispanic Philology at the University of León (Spain).

Linked with the gastronomical understanding is the bolu dokhendem. This term refers to the portion kept and saved from every meal. Thus, there is always something to offer in case of an unexpected event or guest. “Ours is a poor continent regarding money, but very rich in spirit and values”, distinguishes Mamadou, who emigrated to Spain a few months ago, while partaking some Thiebou Guinar (a dish consisted of rice and chicken). Indeed, I did not need to travel to Senegal to experience this feeling. Apparently, Teranga is well imbued in its countrymen.

As it can be figured out, the way of interacting among people is a key element of this perception of life. If there is a guest at home nobody doubts on offering him/her a bed. Even though it may imply sleeping on the floor of your own house! If there is any need to borrow money or any other service to host perfectly, nobody will hesitate to do so, regardless of backgrounds, faith or whatever condition. According to the source Atlas du Senegal there is an estimate of twenty ethnic groups in the country.

“Teranga is something very ancestral and it has, as a consequence, that high tolerance towards other cultures and religions. We neither treat nor look at people through labels, but rather as human beings”, remarks Abdoulaye.

Education as a pillar

Thieboudienne, a dish made of rice and fish

Generations and generations of Senegalese have embodied the wide range of values attached to Teranga. A spirit that has got used to its surrounding circumstances whilst being preserved along time. And education plays an important role in this combination as well as in the transmission of its legacy. “Since we are very young, just kids, we are given moral lessons. We are said again and again to respect our fellow man like ourselves regardless of his/her features”, explains Mamadou. Teachings at the school and within the family. One should keep in mind and not forget how strong social aged-based hierarchies are in the African psyche.

“Nobody questions the authority of someone older. That is simply unthinkable. Such is the respect for elder people that we call them ‘dad’ or ‘mum’ even if there is not any blood relationship”, highlights Abdoulaye between laughs when comparing than in Senegal the more age, the better sensations whereas in Spain the younger one may look like, the happier one can feel. Actually, a proverb-like about the African oral tradition sums up this idea: “When an old man dies it is like if a library is getting burnt”.

Senegal is a country, similarly to the rest of the continent, full of rhythm. This is why it is not surprising to think of music as a significant actor in this training task too. Youssou N’Dour, “perhaps the most famous singer alive in Senegal and much of Africa” as the magazine Rolling Stone described him in 2004, has known how to use his influence to contribute spreading this cause through the lyrics. In many of his songs he emphasizes this value to drivers and sellers since these are who spend more time with tourists. A track in the same line is ‘Teranga Senegal’ by Ismaël Lô. The title speaks by itself. Without leaving this importance of the words, one cannot ignore literature. According to Abdoulaye, “it is a reflection of society” thus reasoning that Teranga is a very recurrent topic in this art.

Considered as a virtue from the philosophical point of view, this particular hospitality has an effect on the life pace, which is slower than in the Western world. Mamadou jokes when reciting that famous African saying: “You, Europeans, have the clocks; we, Africans, have the time”. Additionally he differentiates that “Teranga is more materialized in villages and the countryside. The urban rhythm makes it tougher”.

Complementary ethics and challenging risks

Youssou N'Dour

Abdoulaye and Mamadou are two truly football lovers. By the moment of our meeting the World Cup in Brazil was just a few days about to kick off. It was, in fact, this same tournament twelve years ago what served for my first contact, so to speak, with Senegal. Watching Les Lions de la Teranga play the opening match and defeat France –the defender of the trophy by then- was shocking.

I still pretty much remember many of the members of that collective. Tony Sylva, El Hadji Diouf, Henri Camara, Bouba Diop, Aliou Cissé, Salif Diao… are just some of that historic squad that reached quarter-finals. And I should also point out how useful this is to begin a talk with Senegalese people. Truth be told, it seems easy to get along quickly with most of them. Integration is an aspect they foster by introducing one’s guest to the community. “Imagine a table without one of its legs. That is Teranga with you lack of integrating the newcomer”, illustrates Mamadou to underline the existence of complementary ethics to achieve the common purpose of Teranga.

Ngor is a concept that responds perfectly to this commitment. It alludes to the need of internalizing that everybody has to count on his/her own efforts and how shameful begging is (attached to disabled people). “Ngor kind of warns us to keep moving forward and not fall in the temptation of relaxing and getting used to other’s generosity. For this reason education is so important”, justifies Abdoulaye.

Life is full of opposites and double faces. Hence, the potential negative aspects must be taken into consideration as well, specially an extreme solidarity. “It slows down the progress of those who always give. There are people who, in situations of inability, can even get a huge debt in order to keep Teranga. This derives in thinking about how to collect money to face this financial setback, and therefore stress”, detail both of them.

Another threat could be seen in the effects of modernization or in a powerful influence from outside, specifically those territories and companies with a bigger spreading capacity. For them “it is not harmful in a mid-short term. We must open up to other cultures without losing our values. That is what all this is about. Neither limiting to our traditions nor accepting all what comes from abroad”, state.

There is a whole world within Teranga. A world that Abdoulaye and Mamadou are proud of personifying wherever they are. A world that, in their own words, “treats others like human beings and perpetuates the good image of Africa”.