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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>
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