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Milomir je proveo deceniju prikupljajući sklonjenu i neobjavljenu istorijsku građu iz domaćih i stranih arhiva. On y croise alors Leonard Cohen qui y passe la nuit avant de prendre le bateau pour rejoindre sa maison de Hydra, côtoyant mais le savait-il? Le café décaféiné sera donc à tester pour voir son effet dans la prévention de la perte de mémoire. Trenutno radi kao voditelj na TV stanici Happy TV vodeći programe Ćirilica i Goli život. Enfin, Decathlon ne propose plus de , mais des prix bas toute l'année. Na je počeo da radi. Pred nama se javljaju ljudi sa svim svojim vrlinama i manama, pobedama i porazima, uverenjima i zabludama, istinama i lažima. Marić kasnije počinje raditi i za druge magazine sve do 2001.

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Les boys from circumcision, accompanied by BAWO, the master of initiation, go round the family and receive gifts. Naravno, to se odnosi samo na dečke koje već ionako I poznaješ i susrećeš u svakodnevnom ži­votu. With the growth of Ghana, and of other states like Ghana, the peoples of West Africa were inventing new methods of living together, of governing themselves, of raising money to pay for government, and of producing wealth. In Senegal they live mainly around Bakel, along the Senegal River, in an area including the cities of Bakel, Ouaoundé, Moudéri and Yaféra.

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The Soninke also called Sarakole, Seraculeh, or Serahuli are influential-agriculturalists, well-known traveling and celebrated traders as well as -speaking people of West Africa that founded the famous pre-colonial c. The Soninke who descend from the Bafour and are closely related to the Imraguen of Mauritania are historical celebrities in Africa in general and sub-Saharan Africa in particular. They have an interesting, proud and rich history. The modern day state of Ghana in south of West Africa are different from them. Soninke people of Senega dancing at the declaration of Bakel festivities. After contact with Muslim Almoravid traders from the north around 1066, Soninke nobles of neighboring Takrur were among the first ethnic groups from Sub-Saharan West Africa to embrace Islam. When the Ghana empire dispersed, the resulting diaspora brought Soninkes to Mali, Senegal, Mauritania, Gambia, and Guinea-Bissau. This diaspora included Wangara, famous traders who spread far from traditionally Mande areas. Hence the term Wangara is used today in Ghana and Burkina Faso to describe the Soninke populations in cities and towns Soninke men playing traditional drum Today Soninke people live in the West African countries of Mali, Senegal, The Gambia, and Mauritania. There are some Soninke communities in Côte d'Ivoire, Guinea-Bissau, Guinea and Ghana. They traded in slaves, textiles, gold, salt, cattle, kola and other items back and forth the Senegambia and the Mande Plateau Curtin 1975; Bathily 1989. Paris based rapper Booba is a Soninke man Since the end of the 18th century, British and French travellers have spilled a lot of ink celebrating the merchant and mobile spirit of the Soninke, which they took as a sign of greater civilisation. Amselle 1976:19; Jónsson 2007:9. A migrant Lekwar woman of Soninke extraction in Algeria wearing traditional outfit and taking shot with the Algerian Presiden Although anthropologists have contested essentialist representations of Soninke migration, mobility has remained at the centre of scholarly attention. This has largely to do with the fact that the Soninke have been one of the first groups in sub-Saharan Africa to migrate to Europe. The Soninke living on the borderland between Mauritania, Senegal and Mali are known to be one of the first and largest immigrant communities in France see among others: Quiminal 1991; Timera 1996. The historical work of François Manchuelle 1997 , who has brilliantly shown that Soninke labour migrations had a century long history prior to reaching France from the 1950s , has also contributed to making the Soninke a well known case in migration literature. Malian and Soninke singing legend Oumou Sangare performing in Essaouira, Morocco in June 2012 The ancient Soninke people who are one of the most beautiful people in West Africa have a total population of approximately 1,360,000 with over 850,000 people living in Mali. Senegal has 200,000, Côte d'Ivoire with 100,000, The Gambia with 70,000, Mauritania with 30,000 and Guinea-Bissau with 6,500 ASHER, R. Soninke people of Mali Location Soninke people today live throughout West Africa, but remain centered around the former homelands of the Ghana Empire and the valley of the upper Senegal river and along the Mali - Senegal border between Nara and Nioro du Sahel. In Mali there are concentrated mainly in the Nioro, Nara, Banamba, Yélémané and Kayes areas. Soninke men Migrations seeking labor, encouraged under French colonial rule have led many Soninke to build communities in Dakar and other large cities in Africa and beyond. In Senegal they live mainly around Bakel, along the Senegal River, in an area including the cities of Bakel, Ouaoundé, Moudéri and Yaféra. Soninke woman from Senegal pouring traditional tea Soninke people live in the southeastern corner of The Gambia and Mauritania they are in the southern region of Sélibaby, alongside the Senegal River. There are also Soninke communities in Côte d'Ivoire, Guinea-Bissau and Guinea. Soninke girl from Mauritania with her sisters There is a large and growing Soninke community in Paris, France. Trade networks, famously led by the Wangara mercantile confederations, spread Soninke people and culture throughout most of Mali and Senegal, southern Mauritania, northern Burkina Faso, as well as parts of the Gambia, and Guinea-Bissau. Soninke woman from The Gambia The Maraka - Soninke merchant communities and plantations centered just north of the city of Segou, Mali were an economic mainspring under the Bambara Empire, and built trade routes throughout the region. Mali: mainly in the Nioro, Nara, Banamba, Yélémané and Kayes areas. Soninke people at a family meeting, Nara, Mali Language The Soninke speak a which belongs to the larger Niger-Congo language phylum. The Mande languages are spoken in several countries in West Africa by the Mandé people and include Mandinka, Soninke, Bambara, Dioula, Bozo, Mende, Susu, and Vai. There are millions of speakers, chiefly in Burkina Faso, Mali, Senegal, the Gambia, Guinea, Guinea-Bissau, Sierra Leone, Liberia, and Ivory Coast. Mande language is of 3 kinds, the northern group called mandé-tan, a southern group known as mandé-fu and a third subgroup Western called mandé-bu. Soninke is part of the Western Mande group, which has three main subgroups, namely: 1. The Northwestern subgroup, which includes Soninke, Boso, Samogo and Bobo. The Southwestern subgroup, which includes Loko. The Central subgroup, which includes Manding and Susu. Some Soninke words: iyo yes , ayi no , nawari thank you , ko who , maane what , kan moxo how , mannime ni? Good Morning , An ña kan moxo? Welcome , Ke ni manne ya? How is your work? Circa 1890 During the 3rd century C. Kumbi Saleh was an important city along an important north-south trade route. Soninke Moorish man and two wives. He holds an instrument known as an ngoni Ancient Ghana Empire: The three main sources of knowledge about the ancient Sudan - archaeology, oral history, and the books written by Africans or Arabs-tell us a good deal about the famous empire of Ghana. The Soninke certainly built their state before AD 773, the date of the first North African reference to it. They were nomads and traders in this region in very distant times. A tradition recorded in the Tarikh as-Sudan, an important history book that was written in Timbuktu about AD 1650, says that there were twenty-two kings of Ghana before the beginning of the Muslim Era 622 and twenty-two kings after that. If this were true, it could place the origins of the Ghana kingdom in about AD 300 1965 Longma1s published textbook of Basil Davidson, F. K Buah and J. F Ade Ajaye, The Growth of African Civilizations: A HISTORY OF WEST AFRICA 1000-1800. Another of his titles was kaya maghan. This means 'lord of the gold', because the king controlled the export of that precious metal. Nothing is known about the political methods or history of Ghana under its early kings. What probably happened was that heads of large families or descent-lines among the Soninke, encouraged by the needs and opportunities of the trade in gold and other goods with Berber merchants of the Sahara, saw an advantage in having a single ruler. So they elected a king from among themselves. This king's duty was to organise the trade and keep good relations with the Saharan traders, as well as acting as senior religious leader and as representative on earth of the 'founding ancestors' of the Soninke people. In this way the king gathered power. He controlled the trade within Soninke territory. He made gifts and gave rewards to all who served him. Soninke soldiers Next came an expansion of Soninke power over neighbouring peoples who were also busy with trade: the wider the territory the Soninke could control, the more prosperous they would be. By 800, the king of Ghana was able to make lesser kings or chiefs obey his laws and pay him taxes. And so the king's wealth increased. Withmore wealth, he also had more power. He could command the services of many descentlines. He could raise big armies. He could employ large numbers of messengers and other servants. He could pay for the needs of a growing empire. Some account of how this was done for the later kings of Ghana is glven in books written by North African and Spanish Arab authors during the eleventh and twelfth centuries AD. One of these books offers a brilliantly clear picture of the court of the emperor of Ghana in about AD 1065, and of the way in which that emperor, whose name was Tunka Manin, organised his power and wealth. This book was the work of a Spanish Arab called Al-Bakri. He finished it in 1067. The Achievement of Ghana From this account of Al-Bakri's we can know a little more about what had happened during earlier times. It appears that many of the North African and Berber traders of the Sahara accepted Islam after the Arab conquest of the eighth century. They abandoned their old religions and became Muslims. They were made welcome at the capital of the emperor of Ghana. He was not a Muslim; he believed in Ghana's own religion, but he allowed the Muslims to build a town of their own. The 'town of the Muslim traders' was ten kilometres away from the emperor's own town with its surrounding settlements. While the latter were built in the traditional materials of West Africa - hardened clay, thatch, and wooden beams - the most successful Muslim traders he preferred to build their houses in stone, according to their own customs in North Africa. It is not known exactly where the capital was when Al-Bakri wrote his book. Here too there was a town where the king of Ghana lived, and another nearby town where the Muslim traders had their houses and stables. At the height of its prosperity, before AD 1240, this city of Kumbi was evidently the biggest West African city of its day, and had as many as 15,000 inhabitants or even more. So long as they obeyed the laws of Ghana and paid their taxes, the traders from the north were sure of safety and hospitality. This was a partnership in long-distance trade that went on for a very long time. Its safely depended on the strength of the emperor and his government. Al-Bakri has left us a description of all that. So powerful was this king, that he could put out '200,000 warriors in the field more than 40,000 of them being armed with bow and arrow'. But the real strength of the Ghana armies, as we know from other North African sources, came from their power in iron-pointed spears. Their wagons like their government, were stronger than those of their neighbouring peoples; and it was this strength which helped to build their empire. On his right hand are the sons of the princes of his empire, splendidly clad and with gold plaited in their hair. The governor of the city is seated on the ground in front of the king, and all around him are his counsellors in the same position. The gate of the chamber is guarded by dogs of an excellent breed. These dogs never leave their place of duty. They wear collars of gold and silver, ornamented with metals. The beginning of a royal meeting is announced by the beating of a kind of drum they call deba. This drum is made of a long piece of hollowed wood. The people gather when they hear its sound.. Five hundred years later, for example, a writer of Timbuktu called Mahmud Kati entertained his readers with the stories of those ancient days. In his valuable history book, the Tarikh al-Fattush, he tells how a certain king of Ghana of the seventh century, called Kanissa'ai, possessed one thousand horses, and how each of these horses 'slept only on a carpet, with a silken rope for halter', and had three personal attendants, and was looked after as though it were itself a king. These old stories, magnified and embroidered with the passing of the years, also tell how the kings of Ghana used to give great banquets to their subjects, feeding ten thousand people at a time, and dispensing gifts and justice to all who came. Such stories give an idea of the greatness of Ghana's reputation in the years of its power. Soninke Women of Mauritania Painting Their Hut Government of the empire If we look carefully behind the travellers' information collected and written down by Al-Bakri and other Arab writers, and behind the stories that were afterwards told in countless homes for many years, we can trace several developments in ways of life. With the growth of Ghana, and of other states like Ghana, the peoples of West Africa were inventing new methods of living together, of governing themselves, of raising money to pay for government, and of producing wealth. These ways needed a single strong authority or government. This central authority or government could only, in the thought and customs of the times, be a king..... Soninke girl Revenue and wealth of Ghana The ruler of Ghana, Al-Bakri tells us, had two main sources of revenue,' of wealth with which to pay for government. These were taxes of two kinds. The first of these was what we should today call an import and export tax. This tax consisted of sums of money or more probably their equal in goods which traders had to pay for the right to bring good into Ghana, or to take other goods out of the empire. But he also 'places a tax of two dinars of gold on each load of salt that goes out'. Similar taxes higher or lower in value as the case may be, were applied to the loads of copper and other goods. It was applied to gold, the most valuable of all the products in the kingdom. But this regulation was more than a means of collecting royal wealth. It was also a way of keeping up the of gold. Salt was mined to the northeast of Ghana in the Sahara Desert, and Arab traders from the north loaded their camels and donkeys with salt to trade for gold. Traders had to go through Ghana, and so Ghana became like a middleman in the world of the salt-gold trade. Other goods were brought from the north as well, like dried fruit, leather, cotton cloth, and copper. The salt-gold trade allowed Ghana to become a rich empire. Soninke man, 1893 The fall of Ghana: the Almoravids But a long period of confusion came between the fall of Ghana and the triumph of Mali. After about 1050, Ghana began to be invaded by Berber warriors from the north-west, from the Mauritanian Sahara. These Berbers were driven by troubles of their own, mainly poverty, into striving for a share in the wealth of more prosperous neighbours. Soon after AD 1000 they began to look for a new means of livelihood. The solution they found, as so often in history, took a religious form. There arose among them a devout and very strict Muslim leader called Abdullah ibn Yasin. He established a centre of religious teaching, called a hermitage. He and those who followed him became known as the people of the hermitage, Al-Murabethin, or the Almoravids. Gradually, ibn Yasin brought the Berber communities of the far western lands under his influence. At the same time his missionaries set about the task of converting the rulers of those states in far western Africa whom they could reach, especially in Takrur or Futa Toro , and in this they had some success. In 1056, moving northwards into Morocco, the Almoravids captured the great city of Sijilmasa, the main northern trading centre for West African gold. From there they went further to the north, conquering the rest of Morocco. Then they crossed the Straits of Gibraltar, and took over Al-Andalus, or Muslim Spain. A southern section of the Almoravid movement meanwhile moved against Ghana. Its leader, Abu Bakr, put himself at the head of a Berber confederation, made an alliance with the people of Takrur, who later waged a long war against Ghana. In 1054 he took the city of Audoghast. But these invaders, like others after them, could not hold the West African lands they had taken. There was much resistance. There were many revolts. Abu Bakr was killed while attempting to suppress one of these in 1087. By this time, however, the Ghana empire had fallen apart. Its last kings had authority over only a few of its former provinces, and we know almost nothing about them. Great changes were on the way. One was the state of Takrur. A third was Kaniaga. When Ghana empire suffered a blow from Abu Bakr and his armies, the Fulani of Takrur in Senegal became independent. They in turn set out upon the road of conquest. After about AD 1200, they took control of the kingdom of Diara once a province of Ghana. Their most successful leader, whose name was Sumanguru, seized Kumbi Saleh, then the capital of Ghana, in about 1203. Meanwhile other Fulani and allied peoples became powerful another old Ghana province, the kingdom of Kaniaga. But this new attempt at building an empire out of the ruins of Ghana met with no better fortune than the Berber efforts led by Abu Bakri. Two developments brought Sumanguru's enterprise to defeat. The first was that the Muslim traders of Kumbi Saleh, Ghana's last capital, reject Sumanguru's overlordship. For reasons that were no doubt partly religious and partly commercial, they left Kumbi Saleh and travel northward, to form a new trading centre at Walata,' far beyond the reach of Sumanguru's soldiers. Secondly, in about 1240 or maybe a few years earlier, Sumanguru was challenged by the Mandinka people of the littlle state of Kangaba, near the headwaters of the River Niger. The two armies fought each other at a famous battle. Sumanguru was defeated and killed. His chiefs and generals retreated to Takrur, where they and their successors continued to rule for many years. Sumanguru's defeat opened a new chapter in history. For the little state of Kangaba was the heart and core of the future empire of Mali. It was to be the Mandinka people who would now bring peace and order to wide regions of the Western Sudan. Economy The Soninke traditionally engage in both trade and agriculture. During the rainy season, men and women both cultivate. However women usually stay at home to cook and take care of their children. They also do others work, such as dyeing cotton material. A typical Soninke color is Indigo. The Soninke attained a high standard of living. Emigration took a huge place in their life. Most of the time women, children and old stay at home alone when the young men go to neighbor cities to find money. Since the 1960s, the majority of West African immigrants in France came from this ethnic group. The Soninke are still now the backbone of countries like the Gambia, Senegal and Mali. Through all history they have been traders in gold, salt and even diamonds. Foods The Soninke have a variety of foods. His power was limited by nobles in charge of the bureaucracy, taxes, army, justice and other duties. The central government of the empire was composed of the emperor and those nobles who can be considered as important advisors. The peripheral courts had some freedom deciding on their interior problems however they were supervised by the imperial court concerning imperial problems as well as the army. Even after the decline of the empire the majority of the Soninke families still maintained this hierarchy in their villages. In the Soninke social organization everyone occupies a place. Being king or a smith was not by choice, it was an inherited position. This hierarchy is very important in Soninke culture and it is respected by the Soninke. This structural social organization is divided in three levels. Like other groups in the region, Soninke society is hierarchically divided into endogamous status groups. They have the highest social rank. They are the noblemen that exercise authority. It's an inherited position. They are their confidants. In times of war the Mangu become heads of the army. Their origin is from the influence of Islam in Soninke society. They dispense justice, and educate the population. They teach them Islam and protect them with prayers. They are very respected for their religious knowledge. They make weapons and work tools. They also make jewelry. They are respected for their knowledge with iron. They are the friends of the inhabitants of the forest. They are the confidants and the masters of devils. They are important because of their skills and knowledge with wood. During ceremonies they are in charge of animation, speaking, and singing. They are the only ones authorized to say anything they want. They are the orators of the society. They tell the history of most important Soninke families. They are in charge of making leather shoes, saddles and saber sheaths. Their masters had to take care of them but this was not always the case. The slaves have always been the major labor force in Soninke society. The prosperity of Soninke society was due to their dominance in farming. In the past there were more slaves than free-men. Marriage In Senegal, as elsewhere, marriage is seen as a major family event. It is celebrated joyously. In countries Soninke , customs relating to its celebration may vary from one locality to another, but all in common that they are available murundé research , the Tamma symbolic franc and futtu the definitive agreement wedding above the festivities. If some young people today wish to respect the traditions, heritage they try to keep jealously, modernity is gaining ground and is a serious threat. Marriage is an act of love where everything is in the union of two people in love with each other. For many couples and their families, this event is undoubtedly one of the happiest days, if not the most beautiful of their lives. Senegal, each ethnic group has its way of conceiving marriage. In Soninke , it is sacred. Soninke countries, marriage is primarily an alliance between two clans or lineages. The different stages of marriage are, in the case of a boy and a girl who marry for the first time, rigorously treated by parents. There is, first, murunde research that marks the official start of the wedding process. When the young man of marriageable age is the girl who suits him, he opens his father and he expressed his desire to take a wife. According Tapa Bathily village Tuabou , former capital of the kingdom Gadiaga the particularity Soninke environment is, first, the choice of caste. If you marry anyone, you might have problems. A bad woman is worse. Soninke environment, to get married, it is not enough to know the caste, we must also know the family. This is not the father of the pretender to fetch the bride. He sends to the family of the girl with an emissary who is traditionally linked. This can be a noble, a griot or a slave. After murunde one day is taken for symbolic or Tamma franc is now mounted to 500 francs in Bakel. In other countries, the date of the seizure of Tamma is considered a strong symbol guarantee the young man's determination to marry the girl. According to Mara Danthira Traoré area Modinkané , husband, after Tamma must maintain his future wife. According to him, he shall, during each lunar month, contribute to the nourishment of his fiancée. For this reason we expect the day before the wedding to give dowry and celebrate the wedding the next day. Today, the situation has changed. Soon as there is engagement, it is said that the husband must maintain his future wife and take care of her. Circumcision among the Soninke Circumcision is one of the most important in the life of a boy Soninké times. Like many other communities in the world, is a practice circoncion originally unknown. As long as we go back, the Soninko have always practiced circoncison regarding young boys. Such as marriage or baptism, circumcision is a very important step in the life of young Soninke. It is simply held for life a whole age group. It gives meaning to Fedde which brings all the boys in the same age group. This age group are together birou ie the case of men. There is a life before circumcision and life after this episode. In Soninkara the word murunté means a boy who is not yet circumcised. Thus we differentiate a circumcised and uncircumcised and person. In Soninkés the word murunté part of pejorative vocabulary when it is launched in the face of someone. This step is allowing the murunté to become a man. This is the passage from adolescence to adulthood. Soninke men often talk about their circumcision by the fact that they took the pants. Circumcision is not limited only to this surgical act tradionnele beyond its simple procedure, the ritual of circumcision highlights, physical endurance, pain, courage. This ritual reveals the intrinsic character of the child. Formerly connoisseurs repèraient future strongmen strong character. Each boy has a duty to remain stoic and enduring in pain. And he honors his family, his name and he shall be praised and sung by griots related to his family. Ceremonies related to circumcision differ among regions and localities Soninkés. Often these ceremonies are based on one age group. Preparations and ceremonies of pre-circumcision are diverse and variés. Les boys from circumcision, accompanied by BAWO, the master of initiation, go round the family and receive gifts. The eve of the circumcision, the head of blacksmiths , the xirise withon appoints people who will be responsible for performing the operation. Men nominated should refrain from any sexual relationship overnight. The night before the operation, the boys dancing in the company of BAWO, reciting incantations protecting. The BAWO is not anyone, it belongs to a family who has the power to tell the souxouña bloodsuckers and dotted terrible powers and other mouno genius who has scoured the land, retires the bottom of the water. Initiated with members of his family, they go to the bush and gather medicinal plants that are supposed to protect future circumcised bad witches and spellcasters. The eve of the ceremony, we organize dances and future circumcised dance all night. Thursday evening we organize dance gayinde that will mobilize all young people and village elders in particular fedde concerned. Dancers men, women, youth, combined fall into circular line around the drummers drumming. They lead the dance late into the night. After a night of dancing and singing, future circumcised go into houses and eat everything they find. They were previously prepared the most delicious dishes. In the morning, the boys go to the river to wash. In return, their heads are shaved and made to wear clothes circumcised. All children are gathered in one place, always led by BAWO. Adult men of the place were also present. Once the foreskin cut, it is given to the father who gave it to turn to mom. The latter will be buried in a corner of the forest. The children then take the traditional white tunic and cap circumcised. A family argument is always circumscribed before degenerating 6 -. NBA star Mamodou Datt is half Soninke 9 - Manna da xan soro filli gajanŋundi do tanpille bat, gelli baanen gan ta do tanmu do Karago When two people vies for the sharing of hundred francs, except that one would have seventy-five. Soninke people source: Oumou Sangare: Sonic And Political Muscle by ROBERT CHRISTGAU With the death of Miriam Makeba, Mali's Oumou Sangare stands unchallenged as Africa's most important female singer. Sangare was singing for money at age 5 and supporting her family at 13. Now, after a 12-year absence during which she raised a son and ran a hotel, a farm and other businesses, she has released a new album called Seya. No major African musician has been more outspoken about women's issues. For Malian women, Sangare is unquestionably an inspiration. But in America, her political muscle is conveyed mostly through music. Ingrid Monson left , Quincy Jones Professor of African-American Music, dances with Oumou Sangare, Sangare's will to marshal such forces is new. When she came up in the '90s, she was known for just slightly modernizing the rural music of the Malian south. Seya is far more varied and ambitious, utilizing more than 50 backup players. But that violin part conjures the Cairo string sound that dominated North African pop for a half-century. Clearly a woman of power, Oumou Sangare is claiming that sound, and this proud internationalism only makes her seem stronger. But ultimately, her strength proceeds from her commitment to Mali. Nowhere on the album is she more robust than in its finale. Photos of Soninke people Great pictures you took there! They definitely bring out the many sides of the Soninke people! JPG for a book I am writing and of course I would put your name and blog URL under it! Would be an honor for me to be able to use it. Looking forward to your answer and all the best, Michael.

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Da stvar bude gora, objavljene su i poruke u kojima ona poručuje nepoznatom primaocu da će ga oralno zadovoljiti. In countries Soninke , customs relating to its celebration may vary from one locality to another, but all in common that they are available murundé research , the Tamma symbolic franc and futtu the definitive agreement wedding above the festivities. Good Morning , An ña kan moxo? This drum is made of a long piece of hollowed wood. Its safely depended on the strength of the emperor and his government. Ni ovog puta tom nekome koga boli moja bračna sreća nije uspelo da me razvede od muža, jer mi je on i u ovom trenutku najveća podrška - kaže pevačica. He could employ large numbers of messengers and other servants.