Editing Dyula language (section)

== History ==
Historically, Dyula ("jula" in the language) was not an ethonym, but rather a [[Manding languages|Manding language]] label literally meaning 'trader'. The term used to distinguish Muslim traders from the non-Muslim population living in the same area, mainly [[Senufo people|Senufo]] agricultors. It then became an exonym for Manding-speaking traders such as the [[Bambara people|Bambara]] or the [[Mandinka people|Mandinka]] and their languages.<ref name="Werthmann">{{cite journal |last1=Werthmann |first1=Katja |title=Wer sind die Dyula?: Ethnizität und Bürgerkrieg in der Côte d'Ivoire |journal=Afrika Spectrum |date=2005 |volume=40 |issue=2 |pages=221–140 |archive-url=https://web.archive.org/web/20101226042839/http://www.giga-hamburg.de/openaccess/afrikaspectrum/2005_2/giga_as_2005_2_werthmann.pdf |trans-title=Who are the Dyula?: Ethnicity and Civil War in the Côte d'Ivoire |publisher=Institut für Afrika-Forschung |location=Hamburg |language=de |archive-date=26 December 2010 |url-status=dead |url=http://www.giga-hamburg.de/openaccess/afrikaspectrum/2005_2/giga_as_2005_2_werthmann.pdf}}</ref> At the same time, however, a process of ethnogenesis across the centuries led to some communities in modern towns like Bobo-Dioulasso, Odienné and Kong adopting the label as one of their ethnic identity.<ref>Sanogo, Mamadou Lamine. 2003. “L’ethnisme jula: origines et évolution d’un groupe ethnolinguistique dans la boucle du Niger.” In ''Burkina Faso, Cents Ans d’Histoire, 1895-1995'', edited by Yénouyaba Georges Madiéga, 369–79. Paris, France: Karthala.</ref><ref>Wilks, Ivor. 1968. “The Transmission of Islamic Learning in the Western Sudan.” In ''Literacy in Traditional Societies'', edited by Jack Goody, 162–97. Cambridge: Cambridge University Press.</ref><ref>Wilks, Ivor. 2000. “The Juula and the Expansion of Islam into the Forest.” In ''The History of Islam in Africa'', edited by Nehema Levtzion and Randell Pouwels, 93–115. Athens, OH: Ohio University Press.</ref> These communities speak varieties of Dyula with common traits that distinguish it from the lingua franca form of Jula that one hears in markets across much of Burkina Faso and Côte d'Ivoire.<ref>{{Cite journal |last=Donaldson |first=Coleman |date=2013-10-01 |title=Jula Ajami in Burkina Faso: A Grassroots Literacy in the Former Kong Empire |url=https://repository.upenn.edu/wpel/vol28/iss2/2 |journal=Working Papers in Educational Linguistics |volume=28 |issue=2 |issn=1548-3134}}</ref><ref>Sangaré, Aby. 1984. “Dioula de Kong : Côte d’Ivoire.” Doctoral Dissertation, Grenoble: Université de Grenoble.</ref><ref>Braconnier, C. 1999. ''Dictionnaire du dioula d’Odienné: parler de Samatiguila''. Paris: Documents de Linguistique Africaine.</ref>

Later, the term was also used for a simplified version of Bambara, which comes from Mali, mixed with elements of Maninka. It became a widely used lingua franca.<ref>{{Citation |title=DIOULA: a Manding language variety of West Africa {{!}} Na baro kè 14 |url=https://www.youtube.com/watch?v=FwE1Bo71Cz4 |language=en |access-date=2023-02-21}}</ref> Native speakers of Manding in the Ivory Coast use the pejorative term 'Tagbusikan' to refer to this simplified language, while they called their own language 'Konyakakan', 'Odiennekakan' or 'Maukakan'. The influx of millions of migrant workers from the [[Sahel]] further boostered the use of Dyula in the Ivory Coast due to the need of a lingua franca. Many Burkinabe learned Dyula while staying in the Ivory Coast and further disseminated it back home. Today, Dyula is used to at least some extent by 61% of the population of the Ivory Coast and by about 35% of the Burkinabe (mainly those living in the southern or western part of the country).<ref name="Werthmann" />