Guardian figures of oral tradition, griots have long embodied the living memory of West Africa, guardians of genealogies and transmitters of values. But what remains of this ancient prestige in a Senegal shaped by modernity, digital technology, and globalization? Far from being simple praisers, these masters of the spoken word now oscillate between heritage and adaptation, memory and the quest for recognition, community anchoring and media exposure.

Through this in-depth conversation, Professor Djiby Diakhaté, a sociologist at Cheikh Anta Diop University and Gaston Berger University, specializing in social and educational dynamics, delivers a nuanced analysis. Known in particular for his research on the cultural and geopolitical issues surrounding relations between Senegal and China, he here dissects the changes in an emblematic figure: the griot, at once guardian of the past, actor of the present, and sometimes controversial protagonist of the contemporary social scene.

 

The griot has long been seen as the repository of memory, speech, and genealogies. Does this role still have real weight in contemporary Senegalese society?

 

In traditional Senegalese society, the griot occupied a central place. He was the guardian of memory and tradition, responsible for transmitting knowledge from generation to generation. His words served as a link between power and subjects, particularly within royal courts where he relayed important decisions and information. He also played the role of social mediator, intervening to calm conflicts between individuals or groups, and ensured the reproduction of moral values by singing the praises of those who embodied them. The griot was thus a key player in traditional social mechanics.

With the evolution of society and the influence of external factors, however, this position has changed. Today, some griots tend to seek resources by putting their words at the service of wealthy people or those close to power, even if it means compromising certain principles. This shift fuels the idea that the griot seeks above all to enrich himself. But this view deserves to be qualified: many griots remain faithful to their original mission, continuing to serve the community. The Association of Traditional Communicators exemplifies this commitment to preserving the founding principles and protecting the social function of the griot.

 

 

How did figures like Biram Gaye contribute to the construction and transmission of collective memories in Senegal? Can they be compared, in some respects, to the work of historians in the way they structure narratives of power, identity, or social legitimacy?

 

The griot can be compared to the historian, even if their approaches differ profoundly. The historian is committed to scientific rigor: he collects and analyzes sources with a demand for rationality, objectivity, and universality, seeking to establish causal links. The griot, for his part, magnifies people and events. He recounts the past by emphasizing the values and principles that must be transmitted. His narrative, imbued with hagiography, tends to sublimate certain figures or actions, sometimes using superlatives. It is not a scientific history, but a history that aims to revive and safeguard the soul of tradition.

 

Is griotic speech, often associated with praise, still perceived as legitimate today? Or does it tend to be seen as self-serving, or even instrumentalized depending on the context?

 

Today, several categories are distinguished. The family griot remains faithful to his traditional mission. He does not seek material gain and devotes himself to transmitting the family's achievements from generation to generation, in order to offer descendants a moral and identity foundation. In addition, some griots intervene at ceremonies uninvited, sometimes inventing stories to obtain remuneration. Their main objective is then money, even if it means transforming words into dithyrambs.

There are also very prominent griots, sometimes extremely wealthy, who appear at ceremonies in pomp, enhancing the prestige of the event in exchange for large sums. Finally, another category, grouped within associations of traditional communicators, strives to preserve social cohesion and keep alive the principles inherited from their ancestors.

 

 

Griots are present in traditional ceremonies as well as in the media, social media, and even political events. What does this versatility reveal about the transformation of their role? Have they become adaptable cultural figures, or do they retain a profound social function?

 

The griot is above all a master of the spoken word. As such, no means of communication is foreign to him. He uses all available channels to transmit what he calls the "good word," that is, the word that strengthens social bonds, promotes traditional moral values, and perpetuates the link between the living and their ancestors.

They are therefore found in cultural, sporting, and political activities as well as on social media. Some seek material benefits, but their presence above all reflects their adaptability and their desire to amplify their message through contemporary means.

 

Can we speak today of a new generation of “digital griots”?

 

Indeed, digital technology is a new tool for them. Many are now using social media or digital platforms to reach a wider audience. Some are becoming influencers or content creators, while maintaining their traditional role as guardians of values and social cohesion.

However, abuses do occur. Some, in the name of belonging to a group or a particular sensibility, engage in discourse that could undermine social unity. But these cases remain marginal. The training of griots from a young age, their education in the responsibility of speaking out, and the protective social status they traditionally enjoyed give them strong legitimacy. Even in the digital space, most continue to play an essential role in preserving values and maintaining social cohesion.

 

Is the transmission of griotic knowledge (stories, songs, genealogies) still based on a structured framework between generations? Or are we witnessing a fragmentation, or even a loss, of this oral heritage?

 

The griot's role in transmission remains. Through stories, music, and family ceremonies, he continues to ensure the continuity of history and knowledge. However, the impact of this transmission tends to weaken among younger generations, who are more focused on social media and open to outside influences.

 

Does the griot still play a role as a social or political mediator in today's society? Or has this function shifted to other authority figures such as marabouts, journalists, or elected officials?

 

He remains an essential social mediator. The presence of marabouts, journalists, or elected officials has not erased his role. Griots are found working with religious authorities or in media outlets, where they act as traditional communicators. Their words continue to be listened to and respected in situations of social or political mediation.

 

How can we explain the persistent tensions between the traditional prestige of the griot and the forms of social stigma that it can still arouse in certain circles?

 

Historically, they belonged to a distinct caste. Today, some individuals who do not belong to this caste nevertheless claim this function, for example as singers or laudators. This situation creates competition between those who are legitimate heirs to this tradition and those who attempt to access it without having social and historical legitimacy.

This rivalry creates tensions and sometimes fuels stigmatizing discourses, reducing the griot to a self-serving, manipulative, or opportunistic figure. However, the role, in its authentic dimension, retains all its prestige and continues to represent a force of cohesion and transmission in Senegalese society.