19/06/2026
Prohibitions and Rules to Know in the Moaaga Tradition
A stranger never gives the reason for their visit without first refreshing themselves, greeting everyone, and exchanging news from both sides. Furthermore, it is up to the stranger to invite the masters of the house to receive their greetings: "Wa tɩ d pʋʋse" (Come so we may greet each other).
The young girl or woman who brings water (koom) to a guest must drink from it first under the stranger's eyes before handing it over, simply to dispel any suspicion of poisoning.
As a visitor, when you are offered a meal, you must not eat everything. Otherwise, it would signify that you were not given enough, or that you are greedy.
A gift is always required when going to greet the chief: "naab pa pʋʋsd ne nug-zaal ye" (the chief is not greeted with empty hands).
Gifts are a sign of esteem, honor, and sympathy; a sign of friendship. Thus, people look for every opportunity to give gifts. However, gifts are never given directly from hand to hand, but always through an intermediary, reaching up to the most influential member of the visitor's entourage. One must also give thanks through the same path, and only afterward say thank you directly.
A gift is never refused: "kũun pa zãgsd ye". Especially if it has already been presented. That would be an insult. One cannot refuse a gift even if bad intentions are suspected, or even if the gift is deemed insignificant: "kũun ka bilf ye" (a gift is never small). A gift is received with both hands, but never with the left hand.
When you are unexpectedly offered an important gift without knowing if it is out of sympathy or honor, you must accept it with thanks; but you discard it or allocate it to another use (in the case of money).
The chief never shakes hands, out of fear of poisoning. Therefore, when he does shake hands, it is a mark of trust.
If someone commits su***de (hanging, for example), no one mourns them and the family is not greeted.
A married woman wears her wrapper (pagne) down to her ankles; girls wear it down to their calves. A woman who dresses like young girls lacks proper conduct.
Girls of loose morals tie their wrapper in the front and not on the side, so that they show their legs when walking; some do it without ulterior motives. Furthermore, with malicious intent, these girls purposely show the beads of their waistbelt or make them jingle (to tempt).
During meals, children must cross their legs and remain silent because the meal is king: "Sagb ya naaba" (Tô/the meal is the chief).
To be a blessed child ("bark biiga"), one must respect, help, and obey one's parents. The ideal child is described as: "Bi-sakdga, ka koaada, gʋʋnda" (An obedient child, who does not talk back, and is reserved/mindful). For the child, the father is the representative of God: "Ba ya wẽnde" (The father is God).
Disobedience to the father’s instructions is severe; it reaches the ancestors and God himself: "Bi-totgdg n zit naaf yãoogo". Which means: the disobedient child carries the brisket of the ox and reaps its blood.
Before as well as after marriage, it is particularly grave to have relations with women of the "Buudu" (clan, family). One must even avoid looking at a woman of the buudu who is not properly dressed. It is to these kinds of failings that morality is attributed.
Incest is not only shameful, but is sometimes punished by death.
At certain times of the year, girls cannot be sent to their husband's home: first around July, because the squash vines begin to spread. Next, around August, because the corn is beginning to grow silk (beards). Finally, around November, because the trees are losing their leaves. In case of transgression, it results in death or sterility (no children) according to the elders.
The age for marriage is also assessed by the elders:
15–16 years old: too young
17 years old: marriage is possible
18 years old: unsuitable, risk of having no children
19 years old: possible
20 years old: same as 18 years old
21 years old: possible
Causes of divorce: any offense against the wife's kinship (for example, the illicit pursuit of a woman from an allied clan, or a woman of the clan refusing to go to a husband from an allied clan). Being a "Sõeyã" (wizard/witch). Thus, a woman accused of being a "soul-eater" is cast out. A woman who insults her husband by saying she has no clothes to go out early in the morning is also cast out: "M pa tar fuug n sẽgend beoog ye" (I have no clothes to greet the morning).
Knowing the prohibitions and totems of one's environment allows one to live in harmony with others.
Summary of a collection from the Mooré Language Study Center of Guilongou
