Mboge, you mush have enjoyed University of London.. I like the library and
the resources available there. There collection on African heritage is
immense. Also, after reading the accounts of Walter Rodney, the
complex became fascinating. Thanks
Suntou


On Wed, May 1, 2013 at 2:53 PM, Modou Mboge <[log in to unmask]> wrote:

>  Suntou,
>
> Interesting response.  Much appreciated.
>
> Keep it up!
>
> Thanks,
> Mboge
>
>
>  On Wed, May 1, 2013 at 3:25 PM, suntou touray <[log in to unmask]> wrote:
>
>>  Thanks Mboge
>> I go through the written sources to get both perspective. The western
>> writer, or those influenced by the western understanding, express our
>> histories differently. Whilst the Oral is passonate and identifiable but
>> difficult to place in a time span. In between the two narrative, some fact
>> emmerge. However, when it comes to religion adventurers, the Western
>> writers are very hostile and often repeat concept their counterparts will
>> use in other native lands, 'India, Middle East or Africa'. We have to
>> understand them coming from a religious experience, and anything else tend
>> to be dismissed and regarded hathen.
>> The Missionary according to Oral sources were blend in among the
>> administrators...this is why, the early settlers of Dakar, will explain
>> that, when the Westerners started to frequent the settlement, those who
>> don't want to have any dealing with them, relocated. This was recognisiable
>> amongs all the ethnic groups then. The Mandingo settlers, according them
>> refered to Dakar then as (Dakaa) a retreat in Mandingka pallance..or
>> secluded place to meditate. Some went to present day Mbur.
>> The Missionaries did learn the local languages and customs. But this was
>> to use it in converting them to Christianity, which didn't work among the
>> Wollof, Mandingka, Serre and Fula initially. Some Oral narratives explain
>> that, those who adopted the Western faith and dealt with them, were folks
>> of the lower and servant class. However, this servant later became local
>> adminsitrators, interpreters and eventually important elites. This things
>> can be found in Missionary records. Also minor quabbles and quarells,
>> dispute etc, with time spans makes the western records attractive.
>> On the aspects of using animist, i guess it is the convenient common
>> phrase. Because the traditional believes will be difficult to give a name
>> to. Amongst the Kaabunka non-Muslims, they will refer to themselves as
>> 'Jalang batula' Jalang comes from 'Jan Lan Fe' avoid this place. Hence,
>> those who worship spirits..The aspect of mercenary tag is linked to the
>> individuals who travel from different regions to join bands of followers
>> who may not necessary believe the missions of the Foday Kabba and Amadou
>> Taals, but are encourage by the gains.
>> Thanks
>> Suntou
>>   On Wed, May 1, 2013 at 1:19 PM, Modou Mboge <[log in to unmask]>wrote:
>>
>>>  Suntou,
>>>
>>> Very interesting work you are involved in.  I would like to ask how
>>> do you read these resources you encounter during your research at SOAS, my
>>> former school,?  How do you rate these resources against the traditional
>>> 'oral' sources we depend on in our Senegambia region?  Do you think these
>>> sources are more reliable because they were written or not?  To what extent
>>> do you think these sources are real reflection of the reality of the
>>> time or were they recorded for reasons other than objectivity by the
>>> missionaries or colonial administrators?
>>>
>>> I agree with your contention that the careers of Foday Kabbah, Sheikh
>>> Omar Taal, Maba Jahou and many others were more complex than generally
>>> acknowledged? Indeed a critical perspective must be taken in reviewing our
>>> history and collective memory. I am a bit concerned with your mercenary or
>>> animist tags,  perhaps you may want to elaborate.
>>>
>>> Best regards,
>>> Mboge
>>>
>>>
>>>  On Wed, May 1, 2013 at 1:20 PM, suntou touray <[log in to unmask]>wrote:
>>>
>>>>  Bro Kejau,
>>>> The world is not as black and white as we would like it to be. Hence,
>>>> the folks banded around as Jihadist and the folks after their tails are as
>>>> complex a scenario as it was during the colonial days and the scrambles for
>>>> Africa, Middle East and North America. People or groups use tags that will
>>>> disguise their real motives. You as a  retired military man understands
>>>> that better.
>>>> Every now and then, some group will be on global TV networks, claiming
>>>> to be fighting for this or that, and they will pass on after the publicity
>>>> dies down. And then a new group will be on the media. the circle continues.
>>>> The powers that be kept on wheeling this folks infront of our eyes. Hence,
>>>> the complexities of global politics and the accomplices in the structures
>>>> networks. This is why, it is hard to get involve. Organised government
>>>> powers is always going after rag tags and rag tags going after organised
>>>> government interest, the circle continues.
>>>>  Experts are involve, the media, analyst, University departments,
>>>> military and intelligence networks etc etc.
>>>> In the old days, we had animist who carry on what they inherited and
>>>> those who adopted new religious dimensions (Islam and to a lesser extend
>>>> for us Christianity). In my recent research at the University of London,
>>>> African studeies department, I came across a Bible (The St John) Gospel
>>>> printed in 1901, all in Mandinka, yes Mandinka. According to the
>>>> introductions, Mandingkas are the most difficult tribe for the Christians
>>>> to convert to the word of Jesus.
>>>> So the career of Foday Kabba and Amadou Taal, Maa Bah is not a simple
>>>> direct analysis. My own paternal great gran father was among Maa Bah's
>>>> advisers (Murad Touray was from Karjour then and the likes of Kumbo Gaye)
>>>> were key in the adviser circle of Maa Bah. Hence, the travells of Foday
>>>> Kabba, Maa Bah, Amadou Taal from our oral tradition is stackly different
>>>> from the colonial officers account. Remember the colonial officers were in
>>>> foriegn alien territory, claiming to be looking after our interest. Any
>>>> way, we will discuss later.
>>>> Thanks
>>>> Suntou
>>>>
>>>>   On Wed, May 1, 2013 at 8:38 AM, kejau <[log in to unmask]> wrote:
>>>>
>>>>>   Suntou,
>>>>> That's the same problem with the modern so called jihadists. I look
>>>>> forward to listening and learning more about our military history.  As we
>>>>> cannot forget the the influences these so called warriors have on the
>>>>> demographic of our region.
>>>>>
>>>>> Cheers.
>>>>>
>>>>> Kejau
>>>>>
>>>>>
>>>>>  Sent from Samsung Mobile
>>>>>
>>>>>
>>>>>
>>>>> -------- Original message --------
>>>>> From: suntou touray <[log in to unmask]>
>>>>> Date:
>>>>> To: [log in to unmask]
>>>>> Subject: Re: [G_L] The Jali Bamba Suso Kaabou Narrative is on kibaaro
>>>>> today
>>>>>
>>>>>
>>>>>   Kejau, Foday Kabba's career is complex. The misunderstood narrative
>>>>> is that of Jihadist, but if we contextualise the nature and activities of
>>>>> Foday Kabba, Omar Taal, we will recognised that, their main aim was not
>>>>> religious.
>>>>> Suntou
>>>>>
>>>>> On Tue, Apr 30, 2013 at 11:58 AM, Kejau Touray <[log in to unmask]>wrote:
>>>>>
>>>>>>  Suntou,
>>>>>>
>>>>>> Mercenary career! I would not consider Foday Kabba a mercenary, a
>>>>>> jihadist, yes, but not a soldier of fortune....
>>>>>>
>>>>>> Kejau
>>>>>>
>>>>>>  ------------------------------
>>>>>> Date: Tue, 30 Apr 2013 11:31:52 +0100
>>>>>> From: [log in to unmask]
>>>>>> Subject: [G_L] The Jali Bamba Suso Kaabou Narrative is on kibaaro
>>>>>> today
>>>>>> To: [log in to unmask]
>>>>>>
>>>>>>
>>>>>> www.kibaaro.com Natariko every Tuesday.
>>>>>> We aimed to air the Bamba Suso narration of Foday Kabba Dumbuya
>>>>>> history today. However, we brought in some people to provide their opinion
>>>>>> of the life and career of Foday Kabba. That took over one hour. We may
>>>>>> complete the program late today, if not you will catch the mercenary career
>>>>>> of Foday Kabba and the opinions of our experts next week. We will be
>>>>>> analysing the historical past time permitting. Today, Jali Bamba Suso's
>>>>>> 1969 recordings for the SOAS University of London is on. My gratitude to
>>>>>> all who phone, emailed, facebook message and text. History is nothing if we
>>>>>> cannot learn valuable lessons.
>>>>>> Thanks
>>>>>> Suntou
>>>>>>
>>>>>> --
>>>>>> www.suntoumana.blogspot.com
>>>>>> 、、、、、、、、、、、、、、、、、、、、、、、、、、、、、、、、、、、、、、、、、、、、、、、、、、、、、、、、、、 To
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>>>>>>
>>>>>
>>>>>
>>>>>
>>>>> --
>>>>> www.suntoumana.blogspot.com¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤ To
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>>>>>
>>>>
>>>>
>>>>
>>>> --
>>>> www.suntoumana.blogspot.com¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤ To
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>>>>
>>>
>>>  ¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤ To
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>>
>>
>>
>> --
>> www.suntoumana.blogspot.com¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤ To
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>>
>
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-- 
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