G-L Community:
One of the more perceptable shifts/changes in Gambian society today is the
growing Senegalization/Wollofization/Islamization of Gambian by it larger
neighbor Senegal. For sure, this phenomenon is hardly new. These two
countries have shared deep cultural and religious roots historically.
Border towns like Farafenni, Kaur etc. have always felt that influence.
What appears to be new, however, is the degree of Senegalese penetration of
The Gambia in terms of its culture, religion and economy. Unlike previous
years, today's process is more generalized and more farreaching that the
more superficial trends that proceeded this phase. The new and deepened
penetration are seen more overtly in the adoption of Senegalese speech
patterns, religious education, and the effects of Senegalese garment,
furniture, transport and other industries. The "Kaba" is perhaps most
noticable in dress fashions, yet, secondary to the "mbalax" and the latest
onslaught of Senegal's music sensation Ndongo Lo. He is a big hit here.
A major element of this change has to do also with a gradual but discernable
shift, at least on TV and on radio in The Gambia from the sing-song Gambian
Wollof accent to a more heavy and dramatic Senegalese accent. In fact, some
Gambian radio and TV announcers are indistinguishable from their Senegalese
counterparts as some have shifted completely to Sene-Wollof. Part of this
change is attributable to returning Gambian scholars trained in Senegal who
host several radio and tv programs and local "Diras" in Gambia. Accompaning
this language change is a shift toward "Conservative Islam" even if one also
witnesses an increase in Christian churches. The "Sene-Wollofized" Gambian
religious scholars, tv and radio presenters have come to constitute new role
models for aspiring broadcasters. And because Senegalese music, tv programs
are very popular here, they further reinforce the shift. Thus, the shift
appears to work with "conservative Islam" to make the once secular political
culture more intolerant to secular tendencies. This is in large measure a
consequence of the end of the Cold-War, the Gulf-War and the current war on
"terrorism." The outcome therefore, is a less tolerant religious
environment.
Thus, what politicans like Abdou Diouf and Leopold Senghore could not
accomplish politically under more formal channels is being attained, albeit,
informally. These working-class Senegalese artisans, welders, cab-drivers,
tailors etc. are making Senegambia a reality but through informal means.
Yet, the agents of integration from Senegal can not be limited to the latter
as large construction companies such as CSE and many Senegalsese
professionals work in The Gambia together with countless other nationalities
from the sub-region. With about 50% of Gambia's population being
non-Gambian and mostly Senegalese, the latter as a whole is literally
injecting new-blood (through intermarriage and investment) into the Gambia's
political culture, religion, economy and way of life.
The Gambia, it seems, is experiencing a new demographic shift and deepening
cultural/economic/religious, penetration by Senegal. The immediate
consequence is added vitality for Gambia and Gambians and perhaps a step
closer to the spirit of a true Senegambia. Indeed, this is but one aspect
of globalization manifested through culture and religion and perhaps at the
expense of other religious and ethnic communities in the area. Senegalese
at home and those in the Diaspora, together with the likes of Youssou Ndour,
Thione Seck, Ndongo Lo, religious leaders, Senegalese tv, radio, etc. are
penetrating The Gambia with skills and capital and certainly some
undesirable elements as well. They are also counter-penetrating the West
with its music, athletes, scholars, "Modou-Modous" etc.
Thus, globalization may not in fact, be unidirectional but could take place
within the periphery of the global economy and between the periphery and
toward the core-states.
From an Internet Cafe in Bakau,
(I apologize for any typos).
Abdoulaye
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