C H A P T E R

M I G R A T I O N , M A R R I A G E , AND ETHNICITY

[ H E EARLY DEVELOPMENT OI [SUM IN P R E C O L O N I A L MIDDLE CASAMAN. ,

Aly Drame (Dominican Univa

I VI KODUCTION

JTlistorica] narratives have consistently overlooked the role of marriage in the pro-cading t<> the [slamization of the t asamance, the southwestern pan i

This negligence is a clear reflection of the minor role played by this region in the historiography of Senegambia as a whole. Instead of exploring the earrj develop­ment of Islam th roughou t the Casamance, tins chaptci focuses on the interwoven relationships between migrat ion, marriage, ami ethnic identity transformation in the Middle Casamance Its chronological focus is the period between ; »1 the seventeenth century, when the original Muslim settlementsb< mid-nineteenth century, when the balance of religious power ^ oVamaûcaUy shifting in favor of Muslims.

Since the 1970s and 1980s the conflicting lines of arguments » toed bj Robin H o r t o n and Humphrey lasher have strong!) influenced the id

onversion t o Islam in West Africa [n his pioneering modd (the InteUectuaü« i ' — " u i M i i i i t o i s iam ni u e M r u n t * . u n w p i « . -o , , Hor ton describes the African cosmology as a realm dommatedb,

«fc lwd lesser spirits, cor responding t o what he terms as the soml m» I""-'" 'or Horton, the Deformation ofthc basic A

« of external and internal crises, culminating in the break*

["■"within, Horton offers a ne* ven '" Islam and pre Islamic African beließ

A,.Y URAi»

t o H o r t o n , Fisher portrays conversion to ,. ,„ hls -devou. ■•IV';!'"". , , , * shape when M u s l i m

J ,cp process The W JLsHms distanced themselves fr, ,rn " „ „ ^ n i «riot, inhabited byn°n w«.»^,occurred »|u.„ „, ,

,,",s drear» i ^ - « S U of the Hoi, Quran Fhe third s t ep , J j

- - h « f i t i a r i o , the « « « « • . , s l am< c o m P k ^ «mashed Hms TO Islam."***» . I reliai011

U this chapter argues that mstcad of qua« , ,^ r n contrast ... I» * " , ! i i m m k landowners and Muslim migrants

r ^ ^ S « ^ f t o n , t h < '« region) fostered the early «fcvi

mCm; : r M.I. Empire of .he thirteenth century, when the «.„s ,„ ,.,;, >JC 1,„™ «cnerated importani currents ol migration, more ,,lr,,,ular|

Sun, «end, century.' The Mandinka introduced to the! Z £ 2 i S r ich ica . model ofsocial organization ideas o h i g h h e n t r a p : , ; , „ - , and Islam In the precolomal era, however, J * Mandinka were d

the Nyancho aristocracy, who embodied monarchy, matrilin. ealdescent,and mdittomlreligion,and Mandinka Muslims, who prospered through „de, conôn manufacture, and teaching Islam.

This chapter concenirates on this last categorj ol Mandinka. rhe central ter in this process «ras Fodej Hcraba Dramey, a distinguished Muslim scholar and educator who originated from Daramane, Mali. Patterns of marriage described in this chapter three major pluses exogamous marriage I between Mus and non Muslim- us marriage (between Muslims), and the subsequent

..dation of Islam. The cumulative effect ol diese processes was a slow bui . re change ol the spiritual geography of the Middle ( asamance from African

religion to Islam.

BAINUNK INDIGENOUS C O M M U N I T I E S

Reconstructing the ethnogenesis of the Bainunk is a challenging task becaus the antiquity of their presence in the Casamance. But oral sources are unanimo describing the Bamunk as the landowners in this region «here they predated all other ethnie groups. Driven by land scarcitj and. subscquendy, the search for bettet sonditions the nngmal Bainunk migrated from Guinea Bissau to the Casama 2 !'" I'1'" t J p" j l '" H n k j m j "«**> "" * e south hank of the Casamance,

«mouth of the Snngrugru River Mosi Bainunk kingdoms such as Buguendo,

ui S t x t ? rp;iLm"n *«*•m *"*«■ ****"** " - have a high ,, I' K l l a i m ' " k w c r e ' "" acephalous . ; J ;

N,, ■• ■»««" "< government comparable to the Mandmta aonardiy ,,, , ' '"""" F r e n c h "»"ces depic, the Bamunk political q

** Kmpcr powe £ T T ^ e W e « could oversee de making P"* * * " « Ï Ï A £ J | 0 1 ^ « check royal authorit) AU seven dis.

" " H;"nu"k Suna Hai ' , " ' k ' ' u m m r v '» the Middle I asamance beton**» ^ B d m a d u - B « ^ Buje, Yadn, Sonkudu, and Pakao Untd *

,,K. pakao jihad in the early IH-KK ,,„1,, , < < ; ; „ , - , t Bakum and Patiabor, the t w T a i t S S * * " '" ** «*<*

^ P a k a o M a n d w a r i e x e r d s e d t W a r o ^ ^ o n a l e c n ^

-see " - - ~ - - i ; C ' Bainunk standpoint all individual or col |e c n w , ,,,.t good or K.d. whatever their motivations and h,s„ r, T " behavi«« we«

Ü E led to the division ol Bainunk „„„.^ £ * * C l r c u n«»c e s ,h l s divinity e a n v n g on, the Orders ol the supreme G r J i A ' " ' " ^ « h

,, incarnation ol anythmg good, protecting and b k £ « *« ° * i c r c consistent with the will.„„,„„„ l h c Sl,,Mu( ^ Pcopfe « w ^

"' ress.ons. harming and punishing without pietx th d"m j , n "< However, for mam oral informants, iinthwasactiuUvthT forwione

e o u ld positive!) or negatively change, d é p e n d i s o n t o S ^ ' 1 * 0 * When defending themselves from enemies' ,,aZ IV "' ^

.« .„ seeking seit happiness. Bainunk .- " , . " ™ d » l " * H Ï iys held ritual

orvedthe

onS] oi seeking seit happiness, Bamunk community ciders „ ^es dedicated to their shrines (china). Religion

of mam items ; palm un ie , palm oil, mill x ot„ny ^ ^ u w u « . ^ ou, mulet, ri^andanhnalbkx^VTheloS

cofflrounitieS oi the I aka< » regi, m sxû\ show several old historical hob sues wher Z Bainunk used to perform some oi their most important ritualccrera

According to the existing literature, religious encounters between Muslims and Muslims m West Africa were characterized in pan by a distinctii nd tolerance of Islam For example, Lamin Sannch, Jacl I [ma

Lcvtziofl bave documented hov, the double role oi Must,;,-. . i imi. critj and experts m the résolution oi social problems triggered die accepta»

Islam in some parts ofWesi Africa Bui more recent research calls attention to the ice of new patterns of historical behaviors exhibited by decentralized and small-

societies such as the Sereer Safcn in Western Bawol and the Bahnt on the I Guinea C oast For lames Searing and Walter Hawthorne, these groups resisted tor eign institutions such as slavery, colonialism, or [slam to preserve their independence

:entralized groups such as the Wolof and Mandinka. To this end the Sereer and Bahnt relocated from their original homelands and created new refuge rones that were more difficult to access like mangrove su .mips and mountain

In the lower ( asamance. water systems such as the Casamance Biver and its afflu­ent, the Sungrugru, which separates the lower and Middle Casamance, provided natural ecological shields for decentralized societies such as the [ob, who wanted to eradicate or restrict the risks oi invasion posed b) aggressive neighbors such as the Mandinka. In the Middle (asamance the Balant, who suspected thai the Mandinka * * hatching plots to Convert them to Mam or sell them ; <** «

' efforts to dem them access to their territory until the " « ^ « " " S ^ ro some sour.es, the tern. Balant derives from M M ^ " ^ L

*o thou »bo have rejused cultural assimilation b, r e t o n s s ^ m « m g c f- Balan, communia elder said, i he Mandinka ^ ^ ^

'tolslam. This was detrimental to our " ^ ^ t ï £ ^ r e ü g i o n i a n d a n c c s t r a l heritage. W Wanc nka Muslims to,

^ ^ a l and social values " , ,,u) l00sinvc j ^jnunk were part ol the «He*, nultuenous groups wl J n u i j i n u ( r c

ldamwh<=n they first came intocontact with Muskms rhcycxnii

, \ I V D l

:"' h an I seventeenth centuries, depicted the ( lasa M . , , K , to between : ,,-,, k , K ) , r who had many u n e s , pkn t , "f *< ' [ZZL economs revolving around the Casamance Rive, and a tight contre i hc „amed f ' ^ M u s U m scholars and traders, « ho entered the Bainnnk

D H - Î K Ï C h a n c e , were highly ap, for their Islamic bow ' he Z of divination, and more specificaUy their expertise,

■ ^dea l ings with Muslim migrants to the C W n

,i,c Ida and Bal«' ' " ' , l r m l s „, ,1K- individual and collective held, , S ! * ~ f f i S ? £ o w e d t h e B a i n u n k t o b e ^ rounded their h...««* > ^ d i v c r s e populations sold .uui bough, „, in large-scale weeH] i u n k we corned strangers «-ho res, anothe, ) rof i ts from trade with o the r groups bke the 1 their laws and nude suwn j ^ ^ . „ u | Andre Ah ares, « h. i t isited Senega

''""""".'„h'rrd seventeenth centuries, depicted the Casa M,,,,. . ; ; j r , , w e r ù , l l e . K i e r u h , 1 l , K i n , , n v u n e s , i , l e n ! ^

ot the *i 3sa ni -and a right control ove

limself. ^ " a n a , were highlj appreciated for their b b n * I

* mästen of the art of divination, and more specificaUy their expertise in S talismans Muslims were viewed as strangers ' / » « ■ ; » . who brought with ,h m I spiritual and economic capital favorable to the soaal advancement , m,mc envelopment oftheir host communities Because ol the Besbdity of their social institutions, the Bainunk increasingly lost their identitj and cohesion to other ethnic groups such > tie Ma in the lower < lasamance, .md the Balant and Mandinka m the Middle ( asamance

Throughpi id alienation a n d / o r cultural assimilation thai took centimes, the Bainunk experienced a name change from Nun to Bainunko I those who have been pushed away in MandingO Marriage ne- bel« een Muslims and n. i lims were a critical milestone in the spread of Islam in the Middle Casamance. This goes hack to the time ofFodey Heraba Dramey, the leader ol the first general derics who founded die original Muslim settlements in this region

F O D E Y H E R A B A D R A M E Y : A B R I E F B I O G R A P H Y O F A M U S L I M P I O N E E R

Since the eadj 1970s scholars hau- paid dose, attention ... increasing currents of migration fan the Niger River basin to other regions ol Africa For Phili " ' -leaking people were the mam architects of th<

";/" " c h " fter the fall of MaU in the sixteenth century.3

S Ä Ä ^ ^ ^ ^ ^ w i t h t h e V o p a g a t i o n o l

«rants to th Z £ S * " ***** ** " « « M u S Ü n l ;: ' "ï v or ^o to&ol /one devoted themselves to activities such •

^■»"Tworkratherthanu!8 ', ' ' ' ' " ' " T h o m a s H u n t « •'"-1 l j i n l " S a n n c h ' T lts throughout West y k J Ï s*'""""' t rade ^ggered the dispersal of lakhai-

** carriers ol Mam» , ' Ï V ,""M ' lK" " ' " ^ **< • s l l | s i"" mcrcl, ' 'M? ^ . « ^ was u « i " f j ^ *e «agents of Islarrdzation," even.

Ul '" l m k u>8 isolated African societies with broader«*»

^ • h e " r : ; s ; ; ; : ; ^ ^ M ^ c i e , . B d a s«d e v o u t M « " ' " " " — ^ a i v d , t l e r e n r ! ^ '" »"» Muslims through means tf * • £

> t f r o m «n^ary jihad.» Fodey H e r a b a life and dm« *

.van"nC

M i " " X " " - " M »«.AHOI

173 a through the lens ol oral narratives and some .

their

J J ^ 0f Pakao I pah» «l-korano or Pak» « H i ^ . ^ E s ? d i ö o n s «eh as the Jbtedocument wntten b) scholars such as Fode) Sitokotc* î ! ï <

e t ? ' C e n t u r »

""!'',hese sources Fode) Heraba is consistent!) depict, I ■ I|K. »ear i, face" of Mam in the Middle Casamance L l T ' h " U nme" . o r J | traditions to help explain key historical outcomes muL rcWorkin8

■des Heraba onh ,o sugg«, „ u , d u r | ' " " ' ' ^ 0 J m J n c e was no, par, o, the , , „ j £ j £ . * £

,,.mhcrcd as a hoh man „•„;, whose vocation was proselvtu , ' ' 'S

, l l l K , trade His father, Abd al Rahman w J ' " , h c r ^ f S d i n k a corruption of the town ofFez K £ C * ' ^

;,,,,ba-s tamilv had long been affihated with the Qadr Sufi or),, f , d in the twelfth c e n t u r y > Abd al-Qadr al-,ih Ä Ä Fode5 Heraba was strongly mfluenced bj man, 0 ^ ■

,, the sins, adherence „ i the prophetic tradil ^ " ^ miciparion m the improvement ol pubUc life » His father instructed him i the Quran and in t roduced him to the Qadr Sufi order, long betöre his arrival in asamance with Ins Qadr wird. But nothing indicates that Fodq Heraba had a al master in oral testimonies where his Islamic scholarship is viewed as the b)

i| -Nine blessing | ba According to Fodey Heraba 's hagiographers, his mission began »hen hi

rienced a frequent divine revelation ordering him to relocate from east This holy mission was to create a neu settlement destined ti

-;onc for the spread of Islam between the I asamance and the Gambia, the flowing th rough the heart of the Mandinka country.31 Fode) Heraba lefi

homeland of Daramane founded by Dramey clerics from Timbuktu on the so bank ol the Senegal River, to the nor ,h ofKayes, Mali ; Andre bine, the direct

impagnie du Senegal, visited the region of Kay« at the end of the seventeenth century. He described Daramane as "a verj populous village whose majority were

.md coun ted Drame) and Vatabare lineages of Daramane among the ducated Muslim families in this region."'

Fodey Heraba was probably in the middle of his lite when he began hi- • lourac) In foot, accompanied lw his wife xassa Tunkara) and b

a l, stopping in several villages along the way. O n .„ggest that Una-right place to seule was a painstaking experience tor Fode) Heiaba, because « «th, los, sigh, o f the "divine light" that guided his mghtJ) mca.tat.ons ■ ^ w n arr ived." N e v c r t J n e l ^ , this moment ofconfusiond.dr .o tCM

- h« anders, I the challenging m n «^Z^^SS deSsurroundingthe«forcedrelocation"ofFodeyHera

-^u ,u ,e rs ,oodn 1 , ,Khgluo l ,hc M . ed , sanK,Hslc ,Kl , , ,g . - : ; ^ ' "^ '" .ad. Thus, the challenges Fode) Hc.-.ba expenenc. ^ are viewed as expected occurrences in oral narratives- _ nC(l t I,K. „id „ . J ** Middle ( asamance Fode) 1 Icraba was hosted m ban, ^ ^

1 ""nk settlements located on the south bank ol ,1K ( - " " ^ ,k., „ , 7 ^ - ' „ e e n t h century, the populations of Bambajon - y J iu l

' »ncestral traditions, including harvesting, s.Kntising ^ ^ . & 8 N m " ""■ Bahumba 1 »affey, the chief of B " " ^ ^ lUtcning ^ ^ hospitality and admirat ion, exhibiting exatementwl

A, Y DÄAMi

o r etching him write " ^ ^ ^ w o ^ ^ ,

arc 'conüne

in the preferred

and

r ^ s h i f t e d t o - f o r a n d s u s , DeSp,te m i j

don the chief - * * " * .„ ,, concession t, eh on e m p t y , J

c o f K ^ ^ ^ r d , F o d e y Heraba and his disaples used to study the $1

Quranwhilebuilding« » ^ ^ c h r o d o l o g y „I events represents one ol ,ik. tiding with the !""'" ;>rk i w , „ . . h , because these are a breeding ground .,,

toughest challenges innc« ^ ^ ^ _ ^ d e a , ,„ . „ v ( ) r i | „ „ ^ anachronism, unless tnt ^ ^ K t a b | i s h m e n , 0f Karantaba I his shortcon unclear about thee» ^ ^ ^ (UC,. ,„,K. r I s l a m k s c „ i l , , H . m s h

y S D W T.SasNiatiia.Darsilam.and (anaba » Most informants prefc,. '" „t'ciwe ■'•> Karantaba „, relation ... kq historicai transitions such

'STu^captureofTunbuktuafl ' roccan inva i i a l » l l t , : l ; 2 s t t , ^scholars .» For t h e r e o f clarity, I examined

,!„■ fernHv tree of the Dramey ruling family of Karantaba by concentrating on the SoÄTnFodeyHerabaandFode , Almam, Dramey(1859 1990)whoheld

•v is [mam By comparing and contrasting the data provided by communirj elders. I found the a - s generations between these rwo men with an jverj.' from one generation to .mother.1" In light of

ivestigations and findings, Karantaba was probably rounded m the first halfol the seventeenth ecnturv. hut this date is more suggestive than conclusive

A general overview "i Fodej Heraba's WOrldvi« helps shed light on his patterns Kir m the Middle Casamancc His model of Islamic development rejected

outright the use ol violence, because m his view pec iplc o mid n< >\ beci »me good Mm-tbout the profession of faith and the first pillar of Islam I sbahada) 1 odev vus :edthat a peaceful coexistence between the Muslim minority and the non Mus

lim majoritj represented a decisive step toward the achievement of social .hange ' liolars do n,,t describe "the jihad of Fode) Heraba" as i

•.hon episode when people fought to preserve their faith i ,r impose their «ill on Oth as , rather, it was an experience of a lifetime when e d u c a t e d M u s l i m s spread Islamic

™ ? Bring in a world of ignoran. preaching. Fodej Heraba consistend) urged his disciples to behave as role models

Î 2 S """' """ M u S Ü r a s •""' » humble themselves hv treat,,.. He Z A " "'" '";" 'h , S « '•' W * "■» *C guiding principles of Fode)

'" h t t < f c a ^ W l t h Musl im,and non Musl ims ,n t he ( a s a m a i u e

MnE«?2îMOU8 MARRIAGE: " M S AND N O N - M U S L I M S

. ^ * < ■ hni pha« „, l h c w r U d e v d o p m e n , „, [slam in *< :1 M 7 * " * « « w patterns of marriage bonds between eaW J ^ T ? * 1 ? « ! "omen, who ultimately switched tief**

^ d o u b l e r » ^ ' ^ I n i s h a n d s Apar, from the p res t ige . ,-.hree,, , , , . * in long distance trade andl expert» in t * J

^ M ^ ^ P ' 0 ^ incentives for these unions PW f their religion, but o f t »

from these relationships must follow the rc-ii«, * ,„e , r ; / - o , r b) b r i n g i n g ^ « £ * * * } f , , f , , l n .

omphshments m a Mushm's lifetime « S e c o Ä ^ * "* one of the „ inhabited In non-Muslims, such as the M,dd « " " m w h l — ' W t ed their abihtv to find Muslim spouses in these .reas ruT*** dramMi<:»öy . écorne the primär, "wife giving groups" „, Nu,si,nu n ? ? k " m m u " '

e hiStoricalli « a s o n e of the core cultural values „ „ „ , , . , ' " " ' " sui ted often in irnportan. entitlements, i n c l u d m g U ™

,'.sl.„lenient ol strange 8 l a n d Brants authorizing According I «e prolific oral historian, Fina lend,, Paty m e K lim,rt , ,

05th . „ r a n g e d m a r r i a g e s be tween Muslim men „ ,d „,„ i U m 0 n S

n, « showered with mam gifts (doth, c a t ^ ^ X ^ T f c e a s e s the two parties could agree to tie the marriage k.„„ when ,i V

- a.ui merchants, local people portrayed Islamic scholarship and trade T\ o p e n to wealth accumulation.» Given the age difference between men and

, o n K n involved in these negotiations, women amid expea to inherit the wealth left behind by their husbands "' Research has shown that other Bainunk communities m

jambia followed a pattern similar to the one described by Facy. For example, 5c Brooks describes a ease in which the Bainunk authorized traders such as the

Lançados Afro Portuguese traders) to marry their local women, who could consc quendy widen their commercial activities alter the deaths of their husband

onsenSUS opinion between men md women who participated in iews is to retrace their maternal ancestry hack to the Bainunk indigenous

munrties, who hosted their founding ancestors in the Middle ( asamance since the rimeoi Fodej Heraba." Traditions recall that Fodej Heraba had m children with lushrst wife Vassa lunkara) when ihcv armed m the Mid ce; he then

most of his spouses from the Bainunk women, including one of chiel Rahimi-Mcmuna [akumba I, who converted to Islam before the founding ol

Karantaba w One oral informant explains the vital role ofmarriagi •■ the ■ ing terms -( lencs such as lodev took MU.VMW "t"their p1

convert the local populations through futum rhis strategy was one of the I ways to open up their hearts and minds to Mam. Fode) himself lei lafer marrying ( hid Bahumba's daughter who converted to Mam Mam other M

nts followed in his footsteps."' After Fodey Heraba performd Payers i. „ ( hief Bahumba, the latter ^,\ his daughter i J8 «

for the res, of their community. The chief granted his son-m J » * ^ " J d, permitting Podev 1 kraba to build the firs, Islamic village ^ * ™ » « in -he Middle ( asamance fhis deal did not reouire the 9 V * ^ £ ^ lierai, had to respect the poütical sovereigntj ^ « J ^ ^ Ä

-'nnoK.menniuhepolit.cahna.terso.l^ambav ^ ^ • arguments about the role ol kings as ".he earl) reap.ents^of*^

— He postulates that the dispersion f ^ ™ ^ avers ion to Islamhi Mnca, whereas the s e c o n d U t e p ^ c c a s c d

J J « scholars began to communicate with Atncan h<- b y [ s | i m iml

i f ' M i i M . l n u u i , e x e n . p h h e s this kind o f spiritual chang » ^ . ( M u s ] | ] 1 1 , h o l a r " ^destruction of non-Muslim shrin« after me p « y c ^

J J a « « « brought and hamine in his ^ % £ $ * m a * > . + > ^ l a t a a l s o converted to Islam out of p f ^ ^ ^

6 r h * political success over the Sosso king, Sumangu

\ i i DRAM«!

, K, , ; * • " - M " " L " ' ' - " R ' ' " ' b l " '" 'h'"?M^

Lc occurred right a«1 Qes between .IK- local populationsol H,,,,,,

3 3 cntrdigiou,ide„«itieS.«hesetwoco * £ ' . Via^y Oral irformantsm Rat,

^ q u a r a n t i n e d * ^ ^ ^ , h , , I K O , , , , , , d , or Bant ^ tatructed hit owe« to treat aU their n e i g „„„!„. [ b n t insisted that preferential treatment be g with the utt« t i r hospitality and

" rWrecall this relatjonsrap, because ever, between Katantaba anc■ '• " | u ,„ Karantaba during the .„UM popular M

"vente the pwple of Bamba '""„I «mien tradidons stress man) cases about famous s,

"L «knattern as aba Dram<-y after estabhshing clca ^ . Î T S a g l * example, Badokore, the Bainunk chic!

! V C , : fFodeyHerabaDrameysftrofife, t l ^ K S e r t e d to islam, the chief authorized Harun, S . tank oftheCasamance. Although Harunaba did not found hi,

S i he devoted mo« of his life to preach,,,, ans converting man) people in the ^ c o m m u a i t , bereheisbw ley Musa Sofy the, „fthc - Kjr.mi.ib.i- who was a bachelor when he migrated to Kaj

-, of his spouses from the Bainunk local women and converted the i

When Burama Seyd and Ins nephe« migrated from Futa Aerelawo to the Middle cs of the populations ol Fanting [mprcssedwii

di's strong Islamic background, local Bainunk chiefs such as Mankawali and Bambara Fanncj hired him for a "series of weekly prayers " In appreciation foi Scydi's valuable services, Chief Fanney rave him a wife who converted to [slam. 1 bis union led to the

im settlement in the district of Yacin, located north of Sedhiou, The role of Njama as the "entrance door" of [slam to Vaein and the importai:.. ; this process are leitmotivs m oral narratives collected in this regii

provide mam case studies showing that the redeployment and ' Muslim scholars in the Middle ( asamancc through exogamous mtil the nineteenth centur) For example Karamo Kamara, the found

■ng ancestor „, (Camwclericsof Sedhiou, was born to a noble and highl) educated Muslim ..„n.h He n a m c d n o m i o g ^ ^ ^ ^ ^ ^ ^ ,,„:

Mowers. The local people of Bakum, who ^yaossedmeCasamanceRivertomeVtthoseofSandinien

KamarTchoseVwJ ' " * b a o b a b * « < " ' — ' " ' " ' t h c ° Warn.« ^ , ,;u T t WOmM (Yeri 1X'",;i1- « ' " ' ^came lus wife and en

, s s ; ' '"- "mon, Bainunk leaders ol Bakum and Patiabor authon«d ^r teninsedhiou, : ; ; : : ; ; ' ; Ses.inwhatisnowMorikundadvluskJ 18491 , , , , ; " . otHtrfrthm-mhta*»

■^ and rel,,,"! , a " K n , l x T ■"' *« Kama« tamil) i Ndura Kar

iS™^.**** ancestry back to Karantaba, * ■ *

"»'educationin thisregion After his marriage to

, n„t ,"" 1 , l u ' Manual) ana Biaye ruling families wh i lDUtuma shortly after the cre*i o n r f theF^, !** -aba During m) group mtemew in Diatuma, one v,|| J ? ' S c d h i o u '" *« l d o r s ed b) others "smce the time ol Fod«! ÏÏS " m a d ï *« foUowir*

' l e sitting under this palaver tree righ, n o w , , n »«*«, Inii.. or the Bainunk bl I Bowing ,„ , h , v , „ l s , ^ «»■' Bainunk maternal

- a r e «times unclear or < J g £ £ S £ * * sto women « hose marriages to Mush,,, „;,„,„„ l c . °T*oi

llame is often placed on the sirrdUn, J s ^ t T ' B u l " K " ' ' " b e t w e « « I « a r r a S L d w Z Ï ^ lghov. maraagedeasrvcl, P a v e d t t e w a y f o r A e s r ^ ^ b l ! ^ ^

; u m , u t . The willingness of the Bainunk elite to fàvor m ! ? " " * *

- -- j**» ™rrunderün-thc »«*. A S K S

^migrated to the Middle Casamancc durl

ENDOGAMOUS M AKiu A(, i : Til i PRACTICE „ , S A X A W O

mous marriage was the second pi id) development ol Mam in the Middle Casamance When Muslim migrants resettled in the heardand of the land of the infidels I dar ßl-kujr), the) quickly realized the need to rally around the banner of Warn for the expansion ol the Islamic communitj , ummali) This network ofMuslim

• strongly relied On the practise i .i long trad,„on ol marriages and joking relations among the Mandinka in the Casamancc. In such a

centralized society, one primary function of • stimuluc peace and ce In allowing members ol the same communitj to transcend ,

barriers lor the good of the community as wh ording to the avails i dence, the n » HP« stretch hack to two major sou:.

first source is ,, kej historical event that radically changed the relatio between two local groups For example, oral traditions recall that the two female

the Bayo and Kuyatey clan names gave birth to i»" ba night. The delivery occurred when a thunderstorm plunged m« nmunity

irray, forcing the nurses to place the babies awa) Iron, any possible danger.« «kn the two mothers were asked to nurse their newborn bal «|kl not

diem in the darkness and agreed to breastfeed them Without distinction, n Mandinka social hierarchy the Bayo are part of the high uhereas tiu

belong to thc professional occupational groups ( I Q M M M » . N l ' u ' " 1 ; '"• arkable sohdarity initiated bj these two women résulte.- * * »

the Bayo and Kuyate, dan names S„we ,l„s h.stonc even, ,he ;

^ r e d that all people belonging to these two groups live m peace and harmo.

S Ï Ï . 2 S -niked ,,, old Patterns o ; , , : , = , : ; —v ^U.FKI source ol - iinMu w « « , - ,G,„nrfina u -

f * * i * different clan names, going back to the tuneol ""* '»"8 nm, members .„ ,l,c-t«., ,roi,Ps sohdi.v their rela.u , ,.,

es as ,„K. c x t e n d e d „„„Iv - Kara.ua!- «*V* ^dmghowtl t isformof«««wpIay^adec«.vetcJem Wie Casamance. Taking advantage of his status « a p t j j '°lar,FodeyHerabapromoted me eariydevdc^mcntoK

fhospitalitj He opted for an open door pohcy that I

. \ n DBAMI

, ^ d i v e ^ c backgrounds, fa this process two group, of ^

*****">**% * * i n a . ( s u e h „ ,udubu, Bakurn, Bagnerc, H jmha

communia hi the MM*^ g such as The Gambta and Guin«. ■on, and Kolin, ' * K a r .m„,„ » start .. new We or to seek ki,,,«,,^.

Most ol chew ^ of Islamic learning as the fastest avenue toward ( I H M f t S m a n t , AI Han Manding Dramey, iUustrated the pacific

% £worldvie« with the (bUowing observation: «Since the birth MtnreofFodej Hfl»» . i |U„ I s U m rhe best strategies » r „ , a i ^

,.,,,h, we HOC [ b l a m ç d r o r c U | | | s , „ ) d l l r i n k i„. .

negotiation, Pf s u^'" ! u.d ,lu.,r confidence I was able to e« mv ert many of them «on-Muslta.tatwn™ B ^ ^ ^ ^ ^ | l h u | m u s , K. ^ to Mam »*t icarncQ

■

^cSnaiimportatKt^ tolerance* Fode, Heraba'sworldvi« V t b\ recalling the story of Koli Femme, a nun Muslim barred from sue

ceedtog his father « brother to the throne in Badibu, The Gambia Who, remmc ,ook the path of self-imposed exile to start a neu life in the ( asamance and subsc quendy became the host of Fode) Hcraba, he permitted him to harvest pain, wine behind Kurantaba despite his non-Muslim status Rather than quarantine then

one another, the two men developed peaceful relations until Fode) 1 ; converted [emmc to Islam,and prayed tor him before he founded Bugnadu hi

on the north bank of the Casamance B The second group included itinerant traders and/or Muslim scholars li

for new religious or economic opportunities away from home h is notewon cmphjM/c ihe cases offour men because ot their prominent roles m the emerj and development of Islam in Karantaba MK\ surrounding areas Matiaku Diba, Musa Soly, Fodey Barro, and Fode) Sakho By initialing a tradition of «mttwo rela-

• tern, Fode) Hcraba was able to guarantee their definitiv« ment in Kanne

During one of his hunting adventures in the Middle Casamance, Matiaku Diba helped Fode) Hcraba settk- Karantaba, but he wanted to return to lus name Badibu.

•aba persuaded Matiaku to stay in Karantaba «hen he bis daughters (Muso Dramey) m marriage " Fode) Mu

«faht corruption of the hula name So» . „as à brilliant scholar from ;; '' " f ? '" Pla> a dynamic role ,„ the propagation of Islamic learning.

Ï 1 : \ T 8 «*«" Podey Herab.,, who hosted and treated J ^ ^ While visiting h I K a r a n t a b a , ^

h ' - t.. ,ork -U^b 3 J ! f l i h 'm "" ," i r"1»* hi« religious obligation, exhorted returned hot, Herab*. P»yed for the prosperk) ol Karantab «eh«*« from MadnaJ """" u "" l , " l , l h remembered as Barroba) was a rnercr.*« S"K ■*■*« ol Barro" ? " ' W t r i b u M » his maternal uncle, Fod« ' * " " Lccause V , Î ? t e f e t r e d " ' M " l ( j r r " *<> ' " " ° '"K ' " ***** married oned S ,, ' ? ^ « " « t f c d d , „, Karantaba only when - f " - b u d c v 1 ; * * » » » * » Because ..„ac, sakho shared the -, , , r b ' d d - " " «»«rionship, between their families were absolu

M,GRAT,0N M — - „„„. , d « arrival and sculcmcm ot , | u , c Uw

'">•<' extended .a„„|,cs " ■**> '"ah,, ,hcn divided , , , Kantiaku, Solykunda, Barrokunda, a n T ^ T ^ k n " u " « »

. ,. and maiiuamed good relationships with one rno.h ' ' v T * * ' 2 „ o e w converts to [dam liberated M.ncs. i nd land!c r n

C " ' , opportunities could become members of the* . , ? r m m ' " ^ h . ■

Jonymic names Each h « | ,s invested with s p e c f f i ^ Ä * ™* „Karantaba, «here the rule „t male primogeniture dicnn-l " I h l admini«™.«,n distribution .ind redistribution within these five kabila. ""'''''" '" ' "" Kantoden (the Drame) founding and ruling famflvl mon.„ , . ,

and village chief ( a l ^ E S i d* Mandinka Muslims in the Casamance rhe o l d ^ ^ S S

itomaticall) appointed village chid and imam, ^ S ^ S ^ ould monopoto diese two power positions in the cascol a powei vacuum resignation, death or long illness, the ne» person in line was invested The

fonily oJ Matiaku Diba I Kantiaku i provided the adm.nisir.uors ol the land the mas key ceremonies (baptisms, runerals, weddings, and charitj distribution) And

the official investiture oi the village chief.71 People leading the officia! m, ofthc unara and the spokespersons oi Karantaba were chosen from

founded b) Fode) Musa Sol) rhe famirj taWished the Barrokunda kabila> assumed the function of Qui

I he descendents ol Fode) Sakho, who founded the Sakhokunda were the direct advisers and the riftjii hand men ofthc Imam ol Karantaba I ha accompanied lum to the mosque on Friday and during relij ich as the Da)

or end of Ramadan celebration [ntnkar m This model highlights two (actors oj critical importance in the Maadinka country

asamance I he first one is the gérontocratie, conservative and male dominated nature ol the Mandùika political system in which religious and ■,

ngholds ol men who relegated women to a subordinate position Ihe second the sacrosaim principle oflandownership tor the Maridinka who believed that

■ the space to build a communit) were ipw fecto th< Marriage tics MU\ a system of power deccntraüaation he^ed

Hcraba to create and maintain the cohesion Muslims needed in the MiddU *ancc, where they were still a small minority in the car!) seventeenth«

Fodej Heraba and his companions also agreed ... open new Quo kabila to promote the demographic growth of Karantaba b

R e e d u c a t i o n those who sought Islamic know*

lay morning and the time of the Friday praya ^ m a r e ^ . w l K - r e . a r m u ^ w a s h i s t o r ^

«quendy, a major source of income. M . | w ot M1, Icscriptionol samm is confined to KarantabMvnicn ^ | (s l u l m a J u , »uring fieidwork But additional ^ ^ ^ t « «

' ^ a n d \.Km strongly insists that the method ol " T ^ man the exception in ' 'he practice of mmm had long beer, die ^ » * [ h l t * ( asamance I collected man) oral " W j ^ ^ t a « n i l i e s i n P^etrum ol » . » relations between severd d « J ^ ! l r i l l l ! a Dabo

h l S r c ^n fc«-example,I>ramey-SamateandSyUa-Cisseyin

\M DRAMI

. -^.GassamaandDabo-ScyditaSaligueni

T H B NINETEENTH CENTURY: THE PHASE OF C O N S O L I D A T I O N

„ ^ « r l y development of Islam in the Middle Casam*,, The third r''.-' '<" V r . „ , strâtegics M develop .he tentacles ol [slam fron, ,hcir „hen MusKms X L motivated b) trade, Islamic education, or both, S settlements wnetn — i ongmalsettlemeno » » - ■ - - _ ^ ^ MU> l o^,u . a n e a r w«er s*sicms. cornu migrant " j " . rfnon M l l s i i m local populations Muslims did s

tm over African rcligio , , a i c d ',-, , bea m to gain social acceptance and rec. .gnition by co

earlier, these mgran« J ™ ^ , , w e r e ..lvl.n |.1IK| concessi.,ns ... build th« i n g « i t h n o n - M ^ ^ ^ ^ Ml w h i k l e a v i n g , h a , d a ' T I h vinted to join their communities. Whether Muslims settle«

Stoquarantinethemse gtnahty of thcrfaidi Where prosclytism was the driving force behmd Muslim presence in the I d e r i d . , , Heraba would have run .. big risk rig theirown

quarantine From my perspctive, the need to laj the ne« comniunity groups whose rules and regulations were m harmom

„-,,!, jh, slam dictated the strategj used bj Muslims. Although oral and »mien sources make cleat .ha. tensions could arise from time to time, during the

samance religious boundaries were not hermei sealed to prevent exchanges between Muslims and non Muslims M

: the building wn communities, Muslims continued to d< ( Bainunk indigenous communities in .he Middi,

mance, including with the political overlords who authorized their set. lernen: the same unie they kept intact their original social MK\ religious identity, their religion and language more specifically." Without .1 doubt, the phases of mixing .nul rtfvr*

lis model of conversion to Islam were prominent tactors in tl"' propagation ol Islam m many areas m West Africa; .he Middle ( .IS.IUI.HKC

'"" l n t h ' " e - , c l h n K „ K | religious interactions such as marriage. • " î ? " "!1 Muslimstoth« Muslim art ofdivination, Islamic learn «ng, and ,hc sharing „» ,,K. V,„K. g c o g r a p h i ( weK i n c o mp a t ible with the idea

» their early encounter Muslims and non-Muslims

Sits—' *■ consequcnt,yd ! « Ï - ' ' ^ - change , describe moved from African religion to Islam, -nage e , Z ? " Ï " "" ' w o m c n m v o l v ^ in exogamous and endogamy ^ H : ^ t : : f 7 , r " " 1 * ~ ««ions, as well as Muslims and non-Mud«*

W Ac E f r * * " *ro"gh conversion or Islamic education « « . Muslims s o u l " ' r " , C " , I V b l a m k somniumu in the Midd * OT« dm« and J J l"-•"»•'m.ousu cxp.nd their territorj through their d < • ** * * Ä : ;:;"';" °'■** - ' — ■ *« founding... ■<**>,

lU,s"m ' S II, . Q l ' r a n ' ^ th« welcoming ... ne« ' l h e A * « « *l-kitabo provides the chronological order of*

181 iß[(wenr> seven mosques built throughout the Middle r

h 0 established them, beginning with those of \ZZTZ ""' * " ■ " developments were a slow but com£T

,|H. ,-,,-st hah of the seventeenth century to the mid ',','"" I S " " thM ""Khed dBocandc was the French resident on the Idand^ tee He underst I many native languages « ,1 • * " " ln , l u :

„a the ( asamance sud, as Mandinka, Creole «d Po^f0" ^ r e e " G u i n e a

ian ., decade crisscrossing this are,, to learn ah,,,,, the 2 ' 5 p e m

ninu-reial activities and the state of mind ol the l„ ' " * ; ; :k m cn. and resettlement o« Mandinka M u s l i m s O ^ S T * ' ' " ' " " " ' " "

; a „ a c l , s „ of the history of the Casamance, where E A S E S ^ g r e w u n n l t h e ^ e t e e m h c e , . „,, ^ g f * ; ^ 0 , mamage bonds between Mandinka Muslim men and local J , c ^ Middle Casamance during thispem , tcd that the wa> Musi,,,, Z their new wives a,. slamic customs and traditions fascinated tion I local women who tended to adopt the same di

Another French explorer, Hyacinthe Hccquai ian to visit Karanuba m the fir« half of the nineteenth century. He portrayed ba as a Muslim village whose inhabitants welcomed him with a tj when he visited Fode) Sctama Hecquard argued that during

the continuous armai oi Muslims and non Muslims, and inhabitants of Karan d strangers, w ho showered the "holy man" with all k nie education and prayers ' Because oi tins combination id mar

es in particular, [slam was becoming slowly the dominant religion of the Middle nee before the creation of the tort ofSedhiou in the late L830s, marking the

beginning of French col« »niai settlement in this region, During this time, in many areas imance , SUCh as Suna, Pakao >\nd Balmadu, Muslims were already

the dominant group before the L840s when the Pakao jihad brolo

CONCLUSION In the final analysis, historical studies on Islam in Senegambia have the tendency to

most too exclusively on the period after the mid nineteenth century.There is tbl about the importance oi this period marked by the beginning oi European

rule, the emergence of ne. Sufi orders, and the development rfmtor> bwever, the period leading up to the rise and expanstond islam ... Scn^m « in motion ong before the mid-nineteenth ^ ^ * £ £ ^

^the pivotal role oV marriage as a « W * ^ f c " 3 E u ce. Although the Casamance ^ ^ ^ * 2 Ä S existed for several centuries, this chapter ^ . ^ ^ « p n o r t o t h e

^ e n Manconka Muslun migrants ^ \ the Bainunk local commumw p ngofFrcnch colonial rule d^carl) Muslim

.^ngthis t imethelanguagel ^ ^ " S S Î S g l * * " « * as Fode) Heraba Drame, was « ^ . ^ J J whom «

« and pacific coexistence with the local populanons ; , l h c rir>[ 'dogamous and exogamous marriage and « e ^ ^ changed

,,; ' ; '- for the ea.K development oi Islam in this re,u m ^ ^ fim time with the outbreak of the ^ ^ J ^ ^ i m ***** 1840s rruswarmauguratedthe^gmmngofan

\Ly DRAMI

■

lhc,r

'ht

their

hardeground between [slam and monarchy R., , u , t Ik Casamance into a a ^ u S Ü m s lasted until the early 1900s ZTj?**

£ * « ^ F o d e y K a b a D u m b u y a " ^ , tei15' , . - Dftheu . ùitcrwovcn relationships i "££ fJ^ZVLto^^^c^^^ f a c t o r s : .he ' - ; , , . , „.„., k advance ol the «pandzng ,,.,. , 1 , - l - P 1 - '; , | i m r — cente« dut existed ,,, the region>^ „, eliminate <*>' '-< »" ^ ,„„„ projects bj redefining the nature „ „ R.„nunk"li,.....n.n - ^ w h l „„ the, had previously welcomed to „

« t h ,hl' iR '" '- „vd with these neu challenges in three different »

accepted a process o » 2 ^ ecofogkal niches Uke other social gro , — h T C U ' K C Sa ,, ..r fought until the, oied heroicall, „ „ „ „ , , , .

' i H.mm specinealh their language and religion roda) the MandM, • J g Ä . ^ ^ »andthedS

religion in the Midd le C a s a m a n c e .

NOTES

1 owe a debt of gratitude to the famines ol AI I [ajj Manding I )ramey in Karantaba Hj|.":. Sedhiou, who were mj hosts during m> 2003 ficidwork U like to dunk all community leaders ol the Middle ( asamance for iheir hospitalit) and outpouring support.

1 Thc, «ted .u the crossroadsol fbui West African -'.JUS Senegal, The Gam mdFrench Guinea), and .is such it is .1 melting pot »here many central cd population groups have coexisted for manj centuries These

arc farmers, fishermen, traders, hunters, and gatherers. They speak a rieh dnersir ligions, inc luding Islam .\ud Chris t iani ty . I he < as

geographic regions ( the Lower, M i d d l e , a n d U p p e i < asamanci the Ma wet nee farmers, the Mandinka and the Fula cat t le h e r d e r s are the majorir -

lively - Set 15 i n s . ind "< )n the EUtionalirj ol

373

24 40 and 'The Juggern presents some similarities with the a r g u m e n t s e l a b o r a t e d b j I

who also used a t h » , r , „ l n n conversion, and assimilation wh( '"f." don changed from traditional religion to Islam in West

■■■■ I n m m u h . n n a r ^ e . t t l u t A t n e a n s o e i e l i e s o n h e n U ' , , ' '"u"h * Spencer Trimingham, i 5 ,.;;,"""■ Drame, »Planting The Seeds of Islan

described« r C l ' g " ' m * * * * » i" Mandinka religious h ie iau ln It could M lisheddaT« " I H " «*»% occurs late in the life ol people, who ha» "oralcercrnZT '" f***"*' * * « , and Manne scholarship During this It «« Placed on „ n'VK'" S hcad m d J " " « ^ r o u n d e d with a long turban ind»J«

led more than 80 scholars who earm 11 ofthem were men with most originaring fro

""^tanuwgMandmka Muslims in the Casamance tb-M Mttslims, h w j x e S j 1 0 "K'"' '>'" " " **"* '" , W a m i c k """ l o ' " 1 " '"'"

' Ï A A S L ; ? " W ' B * • « « K an, Octobe. 20 <W, Casamance et Senegal," 474 500

juard, "Rappon sui un t ; r ( U ! p l „ K i M o ^ " " l n h c , , u l h , „ i n

,S a ) h l ( M |

Mam*

9

DU 93 G r o u p interview with the autl

■»..h the autho, * • " ■ Kay, Blkum,interviev, withthc authoi 1 1 ! 0 0 ,

„cncSanousq Diatta, interview with the autho, N m . Sannen, » . 1 Ghana." ■ «""rioed iJ lcrw> ,n N, inh

4 Hawthorne, "Nounshmg a Statcl« .5 FaidjieMan4, interview with the author, S

Diana, interview with tl

ind group interview with the authoi 18 Boulégue, Aux I 'onfinsdu Mond,

u p interviews with the author, Karantaba „eet, < ulture, Kingdiip, and I

I ' u l a r m t ^ A t n c a n - P o r m g u e s e w o r l d b e r W r ^ teenth century and the eighteenth centui Africans and non-Africans, were fond of these taUsmans S . made b) Mandinka Muslims from the eoasi ol Guinea, '

fall, '"1 'I Üstoire du Mai ■ m Vrr-coU

*9 '<• Griffem^ThcDyulalmpac. indWrighi I fto«, 65-94

The luulaandthc Expansion," 95 23. Bunter , Tht Developmtnt of an Islamic Tradition; Sannen,

1-3. and Batran, L* ["he Kunta , Sidi a] Mukhtar al-Kunti " 1 3 ■ 24 Levtaàon, " I s ï am in the Bilad al-Sudan to L800 25 Willis, "Introduction Diffusion ol tslam," !

a handful <>t copies ol me pakao al-kitah i throughout the C awnuncc In the book arc pieced together mam importani events thai shaped the Mandinka, since their early encounter with the Bainunk bi d ..i:nanec. Emportani sections oi the pakao ai I i tscd on the Bf! Heraba Dramej andothei carrj Muslim clerics whomigrated to thcCasaman - rtionsof the book were ravaged In frequcm termite attacks, p*>*>r weather, and a so -m the 1970s With the help of Al-Hajj Manding Dramcy (my hoa in Kai griots, and oth« historical experts. I was able toexploit the conteni *morc

opmem on the Pakao jihad, see Drame, "Planti -1 «*«■. l3 " oup interview wi th the a u t h o r , Karantaba i

2H Por more discussion on the role oi [tabukm in the devel« tùon in Aftica, see Hunwick, Timbuktu and TU S .„hn.nthc ^heoK f , , s 1 1 nt I r l t ers . I heQ,Jnu ,^ ,n I r < Kl l ^u ( .K " J

«ny sixteenth century by the Kunu clerical nen 2 S * inegal I »cspite the rapid growth rf Muridiyya ^ J ^ ^ S L « ta " »

^ the donnant Sufi o'rder . g Mandinka M . . ^tepmentsontheQadrSufio^erseeltobmson,»

G«>UP | n t c r v i c w U | t h a u t h o r i illHl private nuerue, W^ ibej 12,2003 faking the wird mates official sc«neon.

s,lh otdcr, resulting in his oi her conunitmcni to ahtcung Particular ordei . |001;aw»«

^ » « y B a r r o , interview with the author, Karantaba • 'rnva) Barro,interviCT with the author, j u n m » ^ r Nowanbcr< ^ ^ a MalangFendaFaty, interview with theauth«

(«AMI

' " " * ° " Ä «lop»«" percutions, the prophet Mohammad , n„

e n m i l ^ ^ ^ n a k e d t h e b e i e Mushm calendai !„.,, « author, Bamba , December 6,2005

!6. BabacarDabo,u«erv.'W ^ ^ ^Cola K,,,,,,,,,,,, «cord •

38 interviwswiDitbe« ■ , ,„.„,,. Sandinien, October : + . 20Q3' * , October 13, 2003; and Hlidjie M

ami Karamo DUMHig extended ferrai) ol Karantaba I

S n s a r e Fodej Heraba Dramey, Sambaya Kumba Barn D ^FodcyAI-Hajj Dramey, R>ncmur* Drame; M ; r a s —-

r ^ - . t h e a u t h o r . K a r a n ^ O 003 « KlJnRar, ,uthor, October 23,2003 44 The Hob I !

ieri, interview with the author, Octol 46 RnaFenda wringaseven hour mtxrvicv, withtheautho

hiou, December 5,2003 "~

. Aith the author Sedhiou, November 17, 2003; Karantaba, November 21,2003; and Bakum, December 1. 2003

4V Interviews with the authoc All! Dramey, Karantaba, October 23, 2003; Bub indMansani Dramey, village chief ol I

BK oral traditions Fodcy had many, which YaaaTunkara. Ncmuna fakurnba,and lakumba Harro

tcrvicv. with the author, Barnbajon, December 6, 2003 th the author, Karantaba i

rch calls attention to the existence of many similar politicaJ arrai m the temporal and rhc spiritual in several regions ol Africa A good exan |

commonly known a. tain lamb and sürin fakk tool in the WfoW imbia, between the sixteenth and nineteenth cenn

■ ffeGtaM» Jihad 22 28 Glow lAlontlsKitk

^rnunhcB.ladal- U i a a d i U A t a » , J#«Ä«

54 J £ »mtheBiladal-Sud «ou .Oc tob

or,November6,2003

^ O c t o b e r 2 3 , 2003; ar^dJeü"ManlangFend. 1 ' " ">ili the

. V September 29 2001 Paketa ScJ, * ^ t h e D r Z n ^ wterview including mernl — « - ' h t ? ; " ber7,M0S

**"-**" »aclearindicanonofthewarm'

n k local people save Burama and his nephew w h c h , v j ^ h o w e ■ . , u„ m A M h "M h

- * ' l h the autho, Bubacar ( fee, Koun* dv, village ch

, J003 mber developments occurred in the context ol the exn1I1U!IK, .

, ,«m*ncc P°* more information sec Drame, PUntina th* «T , l r u l c ,n In<

interview with the author, Diaturaa, November P wma

' ^^MdSerUralmh '• öonofsanav«»; they respect» »haveasmulartrach ^ Group interview, Sedhiou, Octobei 65 rdiMoriKebaKuyatey,in«ervic ,th

emphasi^thecnncalut, tance ol -™ .„, his own experience When he «sited Mali in 1982 he »»■», .

I who caught him was Bayo. When h, thathcandKuyatc) wen utnawo, he let hi

w spend some days in prison itervicv. with the author, Sedhiou, Deccmbet 3, 2003

u p interviews with the author Karantaba, 11 9,2003

Manding Dramcj and Kcmo Soly, interview with the author, Karantaba, 0 tghter and Kcmo Sory have corooEdaicd

[heii cordial relations 131

i Dakhaba, interview with the author, Simbandj Bit il the Mandinka kingdoms located on the north bank of the Gambia River

h>r more information about the Mandinka Kingdoms see Quinn, Mia Htgambia, 29 52

72 Interviews with the author: Sekuba Diba, Karantaba, November I Diba, Karantaba. September 29, 2001,

ti testimonies recall that Fodq M ofhis mästen of the Horj Quran Cmerramnon r< - u k n

rally took awaj one ol Fodq Heraba's daughters rhrough manipu twnoftheHorj Qur'an.Sotj savedtto lift ofthe young girl to the satü

rviews with the author 1 akeba Soly, Karantaba, November ? M l t200 i;and Al-Hajj Manding Dramcj and RernoSoTy, Karan

ïaba, Dcccmbci 8, 2003 , „ , , , , , r . terviews with the author: Almamy r ^ , Septembe.

mou, November 29, 2003 K*hüas there

Kumba Sara, Seni Kunda, Kagny Kunda and K* MIIU -1 Kunda .„„I Kan Kumba Sara regroup people airecU) relatw ^

'-1' M Kagnj Kunda comprise people such as *« , " " ' ",,,'. 1 8 4 ,K Wao jihad „ * » ^ o r i g i n a l homeland I Mandwa. i « • d « ™ H dunngt*

les Manding de la Moye ,,„,, ^ Diba, interview with the author, Karaniaba, Novemw

* * ^ w with the author Al-Hajj Karamba soly, to-** 8, ?' H')i Manding Dramey, Kemo Soly.O ""; ta 29, »01; '">' «

Ha»Manning Dramey, Karantaba,»

►KAMI

■

186 h i r K.n-n«^-"1'' ' ,bCr l2an<* I4,2()(U

. Bainunk village

i

4 "

ember 10,20« p t a w « Kan

, , , interne* wich *c author, Sedhiou, Novemberô, 3003

thcr man, ntual

Ms repor, sec Debricn, -Bertrand ,

» » Cfcioéc Portugal, S «

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tetb A. Buggenhagm (Indiana University, Bloomington)

T H E P R O M I S E OF PARADISE?

Donai li Cruise O'Brien wrote in his \^~\ monograph, me Mourides present their own system as one in which they labour unremit-;i return for nothing more than the premise of paradise, but it would ! I error to take them àt their word." I raise O'Brien, like mam scholars •vam this period, sought to understand me disciples' devotion in bodj

Md purse to the will of the spiritual hierarchy and the emergence of the Murid «ax conomic force in Senegal He was among many scholars of the Sufi ordo N M analysis of the Mate noting the ways Mund leaders have «.elded the*

over their largely agricultural base to extra,: J « 2 >< ho. the relanonslhp between the state and the Sul w m t a r i

* * * came to be called, not uncritically, i ^ ' » the late nineteenth century in colonial Senega around to Su , -

^«dofGod,AmadouBamba(1850-1927) to*£*SS^

J j * * - . „R. dcsccndants ,llul prcal lÄ-d^^^rSES • u f » d e ma, be a central feature ol Sufism, for Mund a d p • ; ^

^ d e r i v e s from his or her genealogical dai ^ j £ £ to a sheikh J J " ' Bamba's, »redeeming power « This emphastson . K u ^ ^ ^

'"'"< Path to salvation has distinguished thisSunpatn. fb°™ to which many men and women in the ' ^ ' ' " k , ^ branch B^ob«rvedthatthclüenu-crucalorgaruzaBonoftheMur