The most recent Utne Reader includes a short piece from Katie Krueger about the practice of “joking cousins” in Senegal:
This means that whenever we meet, as a sign of friendliness, we insult each other without hesitation. Every ethnic group in Senegal has at least one or two joking cousin groups, so meeting one is rare enough to be a delight but common enough that it is protocol.
Professor Brett O’Bannon of DePauw University (a former graduate student of mine) has written an academic paper arguing that such “joking relationships” are threatened by the forces of globalization. Yet, he notes, these localized relationships ordinarily play important roles in maintaining peaceful order in some societies.
In a short blurb describing his academic work, O’Bannon explains that the “joking relationship”
“binds families, clans or even whole ethnic groups into ties of imagined kinship. For example, when two people of the Ndiaye and Diop families (quite common family names in the Senegambia) meet, they are required to ‘dis’ each other. That is, they insult each others’ family heritage, eating habits, you name it. It’s pretty funny stuff, actually. The important thing is that they are not only required to engage in these insulting exchanges, but they are equally obligated not to take offense.”
“For one, these fictive relationships have been known to bring an end to quite serious conflicts. I document an instance in which a rebel group in southern Senegal actually released a carload of hostages because the driver successfully pleaded for their lives in the name of the Serer-Diola joking relationship. The Serer and Diola are two ethnic groups bound by a mutual pact of non-aggression, so to speak. The rebels in question are mainly from the Diola group and the terms of their joking relationship prohibit the spilling of the other’s blood. The potential for these kinds of indigenous institutions of self governance is significant.”
Apparently, the practice is fairly common throughout Africa — though O’Bannon’s field work (like Krueger‘s travel) has been based in Senegal.
In the Occasional Paper, O’Bannon views joking relationships as “quintessential indigenous governance institutions,” particularly important because rural Senegal faces conditions consistent with state collapse. Farmers and herders, for example, find themselves increasingly in conflict over natural resources. O’Bannon explains that neoliberal economic policies have wrought changes in rural Senegal that impose barriers between herders and ranchers that did not previously exist — individual property rights claims, for instance, which limit access to land. In his words, “the ties between these putative cousins are fraying.”
I find this practice an interesting supplement to my ongoing work on the comedy of global politics. In Medieval and other historical contexts, the court jester was similarly allowed to make jokes at the expense of the king — without fear of retribution. I see these as important elements in critical IR theory.
Note: the Krueger story originally appeared at World Hum.
I also fixed the typo in the title. Blogger doesn’t seem to identify spelling errors in the title.