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 GAMBIAN
CULTURE NOTES INTRODUCTION The purpose of this
Cultural Guide is to identify and describe the main cultural issues in Gambian
society with a view to helping foreigners acquire cross-cultural skills, which
are essential to their stay and work in The Gambia. Many
ethnic groups
are found living in The Gambia but they share enough cultural patterns that this
cultural guide generally applies to the majority of the country’s people. When
you choose to come and live in The Gambia for sometime, you also choose to
grapple with a whole new society whose values, priorities and goals are quite
different from those you have been brought up with, have believed in and have
defended for many years. Consciously or unconsciously, you are affected by the
ideals of your own society. Gambian society, like your society, can be viewed as
a system composed of elements that work together to reinforce the basic goals of
the society. However, because these goals differ from those of your society, the
dress code, eating habits, work ethics, attitudes towards money and material
possession, ideas about equality, the structure of language, holidays, religion,
education, sex roles, and the importance of time and space all reflect different
priorities. You do not have to change your beliefs and values to interact
meaningfully with Gambians. However, you can make your life and work easier by
understanding and using the system rather than trying to challenge it by
imposing your own priorities and expectations. You can achieve the goals you
have set for yourself by integrating positive Gambian values and traditions with
compatible techniques from your own society.
ETIQUETTE GREETINGS It is not an accident that the
first dialogue of your local language lessons begins with greetings, for
greetings are a most essential aspect of Gambian culture. Many foreigners who
have lived in a village can attest to the amount of time spent going through the
greetings when one Gambian meets another during the day. The exchange of
greetings is the key to successful interaction with Gambians at every level,
whether in the market, on the street, in the office, or over the telephone.
People are taken aback if you do not greet first before beginning a conversation
even if you just want to ask a question. Greeting serves as an icebreaker and
will make the person you greet feel better disposed toward you.
Greeting in a
local language is recommended (salaam alekum), but an English “Hello” will do.
For foreigners, these greetings may seem a meaningless waste of time because
they are always the same and quite lengthy. You may also be baffled to see a
Gambian doing something you consider “really important” stop everything to spend
ten minutes greeting a friend he has seen just hours ago. But once again it is
because greeting acknowledges the existence of another human being and taking
the time to relate to him or her in a personal way is a priority in Gambian
society which helps achieve the goal of harmony and peace in the community.
Every member of the community is expected to greet every other member of the
community regardless of status or wealth. Indeed, the greetings are a way for
the Gambian to show respect for every member of the community whether they are
rich or poor, noble or of slave origin, because every member has an important
role to fulfill. Shaking hands is also a part of the greeting process. People
shake hands as often as they see each other during different times of the day.
Women, especially in villages, are not normally expected to shake hands when
greeting. When greeting a group of people or someone from a distance, raising
clasped hands will take the place of a handshake. When one is working or eating,
the arm may be offered instead.
Gambians follow a certain protocol for greeting
elders: a younger person greets an elder first and avoids direct eye contact.
Also, physical affection for a loved one or emotion in general is not openly
shown in public. Note that in shaking hands the right hand is used. The left
hand denotes something else and is explained elsewhere. 31 It is also
interesting to note that Gambians often express anger, not by hostile words or
threats, but by refusing to greet the person. This is considered a great insult
denoting a lack of respect or outright contempt for the individual. This is
important to remember since in other societies a “hello” and a wave of the hand
are enough to show the pleasure you get from seeing someone. If a Gambian
villager is asked why he spent so much time greeting, repeating the family name
over and over, he would reply that he is not only saying the name of the
individual with whom he is speaking, but that he is also acknowledging that
person’s entire family, and the history of the family, the ancestors as well as
the living. Foreigners living in The Gambia (especially in a traditional
village) must realize then that they may hurt people’s feelings by not greeting
every individual with whom they come into contact even if the other is in the
middle of a business transaction, a discussion with someone else, reading, etc.
This can be exasperating if the foreigners think that Gambians have the same
priorities as they do (respect of privacy, work, time, etc) and don’t understand
the capital significance the greeting ritual has in Gambian society for showing
concern for the well being of the individual and his family circle. The
foreigner may think nothing of walking into an office and saying point blank “I
need this or that”, because in his society he is trying not to waste the other
person’s time and to get straight to the point. This foreigner may wonder why
Gambians are so slow to help him out (or even seem a bit hostile) even though it
may be their job. However, the Gambian feels he has not been acknowledged before
getting down to what he considers secondary matters.
It is obvious that a
Gambian will fare better in another society if he learns the polite way to
approach people according to that society’s standards. So when the foreigner in
Gambia does learn the Gambian greetings and uses them, this indicates to the
Gambian that the person is one who has taken the time to learn what is important
in Gambia and feels the person respects him and the customs of his society. He
is therefore much more eager to aid this individual. It is also interesting that
most foreigners who learn Gambian languages participate with sincerity and learn
to value this ritual, finding it difficult to return to societies whose
priorities make it impossible to devote time to this type of interaction. After
you have learned the basic greetings in the local languages as presented in your
lessons, have fun by using them.
EATING In Gambian society it is not necessary to be
invited to eat at any meal. You are always welcome. It’s true! Don’t worry that
there won’t be enough to eat, whatever there is will be shared with everyone and
the more the merrier! The important thing is being able to share. This may be
hard for you, as a foreigner; to get used to since you feel you may be imposing
on people if you show up at lunchtime without being specifically invited.
EATING AROUND THE BOWL
The most common way of eating in The Gambia is from a communal bowl. A mat (or
mats) is spread and the bowl is centrally placed on the mat. Before you sit on
the mat it is polite to take off your shoes (as you always do before stepping on
a mat). Look to see how the men and women sit and do likewise. In an average
compound, especially in rural areas, men eat from one bowl and women from
another. Children are divided between bowls according to sex; at times boys eat
with the men. If you arrive when people are eating you are immediately invited
to join them. It is considered polite to wash your hands and “taste” the food
even when you don’t feel like eating. If you do not want to continue eating you
should leave the eating area and wait until they are through as it is considered
impolite to watch people eating.
If you are visiting a village or compound for
the first time, you may be served in a separate hut all by yourself, as a
compliment to show the importance they give to you! The meal is usually brought
out in a large bowl and if there is sauce, it is poured out from a second bowl
by the female head of the house. Hands are washed before and after a meal from a
communal basin. Even if one is left-handed, the right hand is used for eating.
Usually you will be offered a spoon, which you should not hesitate to use
although joining the group in eating with one’s hand is a welcome gesture. It is
best to wait for the host to begin the meal by saying “Bisimillah”. This is the
equivalent of saying “Grace before the meal” and means “in the name of God” in
Arabic, the official language of the Moslem religion. Hosts are expected to
distribute the pieces of meat, fish, or vegetables to the rest of the group.
The
bowl is invisibly divided into sectors with each person eating from the portion
directly in front of him/her. You can also reach out for the meat, fish, or
vegetables that are usually in the center of the bowl. 32 It is considered rude
to take food from someone else’s sector. However, if you see a certain type of
vegetable, fish or meat you want in the middle of the bowl, break off a piece
and place it in front of your place first, don’t just put it in your mouth. If
you need help breaking a piece of meat or vegetable, you may ask the person next
to you to help you out. Talking while eating, especially by children, is
suppressed because it is considered disrespectful (and may also cause choking)
to the food and is against certain superstitions. Adults may, however,
occasionally comment on the hotness of the food. Note that when a Gambian says
food is “hot” he means temperature-wise! It is not considered rude to belch; on
the contrary it is an indication that you have eaten well and your host will be
pleased. Eating with one’s hand is quite a skilful operation!
A Gambian takes a
handful of rice, punches it up along the side of the bowl in a swerving back and
forth motion, and then forms it into a small ball in his hand. Watch how it is
done! Don’t squeeze the rice too tightly or you’ll have difficulty forming the
ball. Bones and rice falling from your hand are placed on the cover of the bowl
and never back in the bowl. People usually do drink during the meal. Whenever
you finish eating, you get up from the bowl, lick the rice off your hand and
wash it with soap (if available).
At the end of the meal you express your
appreciation by commenting on its “sweetness” and in the amount one eats. The
host normally says “Alhamdulilah” meaning “Thanks be to God”. Some superstitions
connected with eating are: ¨ One should avoid making the bowl slide, for this is
believed to cause stomachache. ¨ Wood should not be touched before washing the
hands after a meal; this causes a sore throat. If it is done one touches one’s
neck to prevent the sore throat. Main points to note: ¨ Hands should be washed
before a meal but only the right hand is used for eating. ¨ Shoes must be
removed when sitting around the bowl. ¨ Talking should be minimized. ¨ Before
beginning to eat, the eldest present gives the signal and the word ‘Bisimillah’
is pronounced.
A Gambian does not like to be watched eating by someone he does
not know. There is the fear of the “evil eye”; consequently anyone nearby is
invited to join. If one does not want to eat one should say “thank you” and
avoid watching those eating. Occasionally your host will insist that you eat
despite your repeated declining of the invitations. He is just being polite and
will leave you alone if you are adamant, but remember to either leave the area
or occupy yourself with something else, e.g., reading a book. Depending on the
familiarity with your host and the practicality of the situation you may not
actually leave the eating area. ¨ The host may plunge his hand in the bowl and
stir it to cool it as an act of politeness. ¨ The host pours on the sauce, eats
the first handful and invites the guests to follow his example. ¨ Women eat
separately from the men. ¨ If the guest is an honored guest (like yourself going
to the village for the first time), a chief or powerful man, the food is sent to
his house and the host does not presume to eat with him. ¨ Restrict yourself to
your own sector of the bowl. ¨ Bones and spilled rice should not be put back in
the bowl. ¨ Express your appreciation at the end of the meal.
REMEMBER: YOU’RE NOT OBLIGED TO
USE YOUR HAND FOR EATING. ON THE CONTRARY, YOU MAY BE OFFERED A SPOON AND UNLESS
YOU WISH TO “PLEASE” YOUR HOST BY USING YOUR HAND, DO NOT HESITATE TO USE THE
SPOON!! FORMS OF ADDRESS AND COMPLIMENTS Polite, respectful and formal ways
of addressing other people are an important part of everyday life in this
society. In an official situation people are sometimes addressed - Mr., Boss, or
the surname of the person. Traditionally, a person may be addressed by a junior
using the appropriate term of relationship. If the person being addressed is a
senior sibling, he or she shall be called “senior”, “uncle” if an uncle, and
“aunt” if an aunt. When a person is old enough to be your parent then such a
person shall be called “father” for male and “mother” for female, followed by
the name. A boy or girl can be called “kambaano” and “sunkuto” respectively.
Gambians will sometimes address you with the following terms: my friend, my
brother, or my sister. Compliments are often made when a job is well done, when
one dresses well or achieves success, etc.
DRESS
CODE Dress is very important in The Gambia in both
rural and urban settings. This is evident by the large number of tailor shops
along the sidewalks, as well as by the wide variety of cloth sold in Banjul and
local markets. The bright colors and prints of imported cottons, local tie-dye
and batik are stylishly and elegantly worn. In traditional Gambian society, a
garment should cover most parts of the body. The garment should fit loosely so
that the shape of the body is not revealed. Men wear “haftaans and warambas,”
which are long gowns with elongated armholes worn over baggy trousers. Women
also wear haftaans as well as warambas worn with a wrapped skirt or blouse
underneath. Younger women can be seen wearing a distinctive close fitting tunic
with a plunging neckline and matching wrapped skirt made from cotton prints. In
the urban areas, European style clothing is commonly worn. Although certain
dress styles may be unique to one ethnic group, these clothing styles are worn
interchangeably by everyone.
Much of the imported cloth comes from Asia and
Europe. Warambas and haftaans are often made from tie-dye or batik damask and
are embroidered in elaborate designs. Sarongs as well as shorter warambas are
also made from the locally woven strip cloth that comes in multi-colored strips
between four and eight inches wide. The white strip cloth woven up country is
made with local cotton or imported thread. While women usually wear head ties
that match their dresses, men often wear wool hats, skullcaps or a fez,
especially on religious occasions.
Hairstyles are a work of art in The Gambia.
Women braid and plait their hair, often using fiber extensions in intricate and
ornate designs. Relaxed or straightened hairstyles will also be seen in the
urban areas. Gambian women wear earrings, necklaces and pearls. Gold and silver
ornaments are also popular. Gambian women are as modest as they are elegant.
Modesty in dress is very much an influence of Islam. The thighs of a woman are
to a Gambian man what the breast is to a foreigner (tubab), and thus not
exposed. Wearing pants, even long ones, is considered inappropriate by
tradition. Although bare breasts are not considered immoral or provocative among
Gambians, women do not normally walk with bare breasts outside their compounds
unless they are working or breastfeeding. Keisha with some of the students at a
fabric shop for tourists in Bakau.
VILLAGE STRUCTURE Diagram of village leadership and
authority structure Village Chief Imam | (mosque head) | | VDC
| | Chairman | Clan Heads | |
Development Workers | | | Compound/Family | VDC Heads | | | Youth | | Groups
VDC - Village Compound/Family | Development Members | Committee | Traditional
Communicators The Gambia is traditionally a stratified and partrilineal society.
Despite the gradual erosion of traditional culture through urbanization, The
Gambia’s social organization still retains much of its traditional character,
especially at the village level. The following discussion of village structure
and traditional social and economic relationships is presented as a basis for
understanding the nature of Gambian society. The basic social unit in the
village is the family that lives together in an area called a compound, hence,
compound family. It consists of a compound head, his wives, children and other
younger males with their wives and children.
The head of the compound is the
eldest male and is legally responsible for everyone in the compound. He is also
the chief mediator of all disputes and the first to be consulted on any major
event or responsibility involving the family. Every compound family belongs in a
clan or ward in the village of related compounds built near one another, forming
a small neighborhood. The head of the clan is also the eldest living male of the
related families. The eldest male of the founding family of the village becomes
the chief or Alikaaloo. The leaders of the clans who are responsible to the
Alikaaloo form the council of elders, which serves as the village’s governing
body together with the Alikaaloo. Some of the duties and responsibilities of the
Alikaaloo include: he collects yard, market and cattle taxes; he is a middle man
between the village and all NGOs and government agencies working in the village;
he takes care of disputes but has no judiciary powers; he takes a leading role
in the development affairs of the village; he allocates land for community
projects and personal residences.
The Alikaaloo is sometimes appointed through
elections and his office is for life. He can be removed if he seriously abuses
his office. Momadou Dramé, a marabout from Pakao in the Casamance, southern
Senegal 35 All visitors on official trips to a village or town are expected to
contact the village head first to introduce their mission. The Alikaaloo also
gives shelter and hospitality to strangers who know no one in the village. In
the case of an official mission he informs the elders and other relevant village
members of the issue to solicit their cooperation. The offering of kola nuts to
the Alikaaloo and hosts is the traditional way of introducing oneself and is a
gesture of respect. The Imam is the religious leader and he leads all prayers in
the mosque. He is also a member of the council of elders. His role is usually
advisory. He attends ceremonies to take care of any religious rituals. Sometimes
the Imam is also a Koranic teacher and a marabout.
A marabout is a Muslim holy
man who offers prayers and can make charms that have a variety of functions. The
village development committee (VDC) is headed by a chairman or president who is
responsible for coordinating all development work in the village. They are
accountable to the Alikaaloo and work hand in hand with the youths who provide
the labor for community projects. The VDC also works with development assistants
posted in the village or district. Traditional communicators help with the
spreading of messages and information in the community by announcements, drama,
singing, music, etc. Emergencies are handled at the village, clan or family
level depending on their magnitude. These can range from community disasters
caused by fire or flood, to family calamities such as sickness. Plans are
usually in place to provide assistance to those in need in the form of communal
food stocks, emergency funds, or labor. Sometimes outsiders are invited to
intervene and provide assistance.
CEREMONIES AND GIFT GIVING
Most Gambian ceremonial occasions, such as weddings, naming
ceremonies, initiation ceremonies, and other special Muslim and Christian
ceremonies, are celebrated by lavish feasting, drumming and dancing. These
special occasions are also a time for having new clothes made and dressing
elegantly. As these ceremonies can be very costly, it is customary for Gambians
to make contributions to the host family in the form of money or food. Anyone
invited to such a celebration is expected to bring something. In addition,
griots (praise singers or musicians) attending these events are traditionally
given presents or money for their songs. MARRIAGE Marriages are traditionally
arranged by families in The Gambia, although this practice is less frequent
among people in the urban areas. Kola nuts are formally sent by the suitor’s
family to the parents of the bride-to-be and, if accepted, the courtship begins.
In Islamic law the parents have no right to marry off their daughter without her
consent. The father will usually consult his daughter and her mother, and if
they raise no objections he will give his consent by sharing the kola nuts with
relatives, friends, and neighbors. Large sums of money and kola nuts pass from
the suitor’s hands to his fiancee and her family before the marriage takes
place. In the urban areas, the man may offer expensive gifts such as a fancy
bed, wristwatch, radio, or television set. If the suitor is not considered
generous enough, the daughter and her mother may begin to encourage other
suitors. In addition, a “bride price” determined by the bride’s parents is paid
to the bride and her family. Once this price has been negotiated, the suitor has
the sole right to court the girl. In turn, a dowry is provided by the bride’s
parents. This usually consists of clothing, jewelry, and all the cooking
utensils and equipment the bride will need to set up her new home.
Sometimes
there are forced marriages even though it is against the will of the boy or
girl. The legal consummation of a Muslim marriage (called “tying the marriage”)
is performed by a religious leader in the bride’s compound in the presence of
the father or guardian of both the bride and groom. The couple is usually absent
during this ceremony. After the formal ceremony, feasting, drumming and dancing
take place. Wedding guests are expected to contribute food or money to the
couple, the bride’s parents and the griots. If the full bride price has been
paid on the spot, the husband may take the bride back to his compound or village
immediately. However, there is usually a delay of several months between tying
the marriage and taking the bride to her new home.
Another ceremony is held at
the bride’s compound at the time of the transfer when she is counseled about the
hardships and responsibilities of marriage by the neighborhood elders. A ritual
braiding of her hair also takes place, followed by feasting and dancing into the
early hours of the morning. The party then moves to the groom’s house where he
has been 36 waiting for his bride to be formally handed over to him. The next
few days involve various rites and ritual feasting marking the bride’s official
membership in the husband’s compound.
CHILDBIRTH AND NAMING CEREMONIES
A great deal of mystery surrounds pregnancy and birth in Gambian society. People
do not talk about the fact that someone is expecting a baby; complete discretion
is observed during the entire pregnancy. Gambians believe that talking about the
pregnancy could endanger the life of the baby. After a baby is born, numerous
ritual precautions are taken. Sometimes a fire burns continuously in the house
for the first week during which time the mother remains indoors. One week after
the birth a ceremony takes place when the baby is named. Children are usually
named by the father’s side of the family after relatives or friends. The father
is normally responsible for making arrangements for the naming ceremony and
informing family, friends, and relatives. The ceremony is performed in the
morning (around 10:00 am) by an elder who either shaves the baby’s hair or cuts
a lock and says a silent prayer. He then whispers into the infant’s ear the name
the parents have chosen which is proclaimed aloud by a griot. While the name is
being whispered, a chicken, goat or sheep is being slaughtered. A charity
offering of kola nuts, cakes or other special foods is distributed to the
guests, and the tuft of hair is buried. Guests bring small gifts for the infant
and the griots as well. Later in the day, a large meal is prepared followed by
drumming and dancing. Nowadays western style music and parties are part of the
ceremony, especially in urban areas.
INITIATION
CEREMONIES (CIRMCUMCISION) Circumcision in many West
African societies is a rite of passage that is part of the life cycle that mark
the beginning of adulthood. Boys and girls are circumcised separately in groups
between the ages of 8 - 12, although some participate in the practice at even an
earlier age. Circumcision of girls is still practiced among the Mandinkas, Fulas
and Jolas, but not among some Wolofs. Children would traditionally spend several
months in the bush with a special guardian for general training after the
operation. During their healing period in the bush, they are taught about their
adult social responsibilities and rules of behavior. While boys wear distinctive
white robes with a triangular hood, girls wear a special dress adorned with
strings of beads. Great preparation is made in the village for the returning
children. Parents make beautiful clothes and decorations for the new initiates
to wear for several days after their return. The ceremonies associated with
initiation are marked by much feasting, socializing, and special dancing with
masquerades, e.g., “kankurangs” (this is a masked figure that appears during
important ceremonies). Today most people in the urban areas take their children
to the hospital or clinic for the actual operation and the bush school lasts for
a shorter period.
FUNERALS
Loud wailing and sobbing - mostly by women, is a common way to express sympathy
to a mourning family in The Gambia. When a person discovers a death in the
village, he or she will alert the rest of the community with a loud death wail.
Elders will make burial arrangements and send messages to inform kin folk and
friends. The body is washed and clothed in a white shroud and is rolled in a mat
or placed in a coffin. The body will either be brought to the mosque for prayers
or will remain in the compound before the burial, which usually takes place
after the prayers. The men take the corpse for burial. After that, charity is
also customarily given to the mourning family in the form of money or food.
Another charity by the family of the deceased takes place on the third, seventh
and fortieth days after the burial. The mourning period for a widow in
traditional Muslim practice is four months and ten days. During this time, the
widow is supposed to remain inside the compound and not dress fashionably. This
practice is to ensure that if the widow is pregnant, the husband’s family will
know that the child belongs to their lineage. A widower, however, does not
follow a mourning practice.
GIFT GIVING
Gifts are given in cash or kind during all the above-mentioned occasions. Gifts
range in value from any amount of money, soap, rice, sugar, fabric, kola nuts,
or drinks, for example, depending on what would be helpful. Gifts are also given
at holidays such as Tobaski, Koriteh, Christmas, and birthdays. People take
gifts for hosts when they travel or for their families when they travel back
home. In times of disaster support is also given in cash or kind.
VALUES
The Gambia, despite the intrusion of western culture, is still a highly
conformative society where values are influenced by the people’s tradition or
religion. But culture is dynamic and values today are not only influenced by
tradition, Islam, and Christianity, but also by colonialism, western influences
through tourism, television, movies and music, and capitalism. Some values are
universal and some relative, depending on one’s age, education, culture,
thinking and other life experiences. Many Gambians are concerned that useful
traditional values are being threatened by the increase in delinquency,
lawlessness, drug/alcohol abuse, promiscuity, illegitimate childbirth, and
individualism. Also an increasing number of teenagers and kids are getting
access to blue films, violent films, tourists and reading materials that are in
conflict with Gambian values and expected behavior. The following are still
highly valued: family, kinship, lineage wealth/traveling marriage
(polygamy/monogamy) age (elders accorded higher status) children (legitimate)
long life medical care (modern/traditional) friendship benevolence, empathy
association, communalism, sharing religion, holiness cleanliness, sanitation,
health skills, work, employment, income good conduct, modesty, honesty justice,
peace, being law abiding education (formal, informal) stability privacy dress
democracy - good governance bravery shelter sports status
information/communication food wisdom equality time respect for authority
respect and care for parents succession, inheritance parental blessing history
good home training (morals) and parental care infrastructure the environment
trade ceremonies (traditional, religious) recreation, music, entertainment,
hobbies A lot of Gambians still strongly believe in the above-mentioned values
and their lives are largely directed by them. The values shape their thinking
and behavior. As a foreigner one needs to know this to understand and relate
well with Gambians.
THE DO’S AND DON’TS ¨ always greet people ¨ you
are free to ask questions and borrow things in the compound from neighbors,
friends, etc. ¨ dress appropriately if you want to visit a mosque ¨ pay your
bills regularly ¨ get off the road when the police are escorting an important
person ¨ be on the right hand side of a road when looking for a taxi ¨ giving
gifts in cash or kind is not offensive ¨ complain to parents when you are
offended by a child ¨ turn down beggars politely ¨ separate your neighbors or
friends when they are quarrelling or fighting ¨ be with your family when there
is a ceremony or funeral ¨ you can mediate without being asked when there is a
problem between friends ¨ you can beg for some pepper, salt, or sugar from a
neighbor ¨ recognize your neighbor’s privacy rights ¨ you can drink from your
neighbor’s water jar ¨ Gambians judge people by their friends and attitude 38 ¨
you can discipline (whip) your brother’s child ¨ avoid arguments about politics
¨ tell your family or colleague first when you have a problem ¨ do not greet
people with your left hand ¨ do not receive gifts with your left hand ¨ don’t
visit circumcision camps if you are not circumcised ¨ do not swim during late
hours ¨ do not walk alone in isolated places during late hours ¨ do not smell
food in the presence of the giver ¨ do not eat with your left hand ¨ do not
criticize people’s beliefs ¨ do not visit shrines without permission ¨ don’t get
too close to people’s spouses ¨ don’t bring alcohol to a Muslim compound ¨ do
not give gifts and later ask for them back ¨ do not point at people ¨ do not
take photographs of shrines/sacred places without permission ¨ do not openly
talk about other people’s taboos especially in the rural areas ¨ don’t display
affection in public ¨ do not tamper with people’s fruit trees or other property
without permission ¨ do not drink open well water during your stay in villages ¨
do not enter a religious elder’s house with your shoes on or without permission
¨ do not enter in someone’s house without knocking on the door first ¨ do not
give out your under wear for laundry
ETHNIC GROUPS AND THE CASTE
SYSTEM Officially, The Gambia consists of eight ethnic groups (Mandinka,
Fula, Jola, Wolof, Serer, Serahuli, Manjago, Aku). There are other small groups
(Mansuwanka, Mankaan, Papel, Susu, Lebanese, Balanta, Jalunke) that do not
appear on the official list. It is probably because these people migrated to The
Gambia relatively recently. Bayinunka, which was one of the oldest tribes in the
sub-region, is almost dead in The Gambia because the language is no longer
spoken. People who identify with the group now speak either Mandinka or Jola.
The language is still spoken in Casamance and Guinea Bissau.
Mandinkas: Large numbers of Mandinkas migrated to the west from the Niger River basin in search of better
agricultural lands and more opportunities for conquest and settlement. During
the expansion of the Mali empire in the 13th century, Mandinkas established
their rule from the north bank of the Gambia river to the Futa-Jalon highlands
in modern Guinea. Today, they are engaged in business and farming, especially
groundnut (peanut) production. Mandinkas are spread throughout the country and
in many places in West Africa. They are referred to as Malinke in Guinea
Conakry, Bambara in Mali, Jula in Ivory Coast and Burkina Faso and Mandingo in
Liberia. The Fulas of The Gambia traditionally lived in small hamlets in the
eastern, central and northern part of the country. They were mainly cattle
herders originating in the area north of the Senegal River. As pastoralists,
they followed their herds in search of grazing lands to the Niger River in the
east and then south eventually coming into The Gambia. Today, most are engaged
in farming as well as business and raising cattle. With ancestral ties to North
African Berbers, Fulas are known for their lighter skin and straighter hair.
They are also referred to as Fulani, Fulfulbe, Pulaar, or Pul.
The Wolof: are
thought to have originated in Southern Mauritania where droughts and desert
raids forced them south into the area north of The Gambia in western Senegal.
The heaviest migration of Wolof into The Gambia occurred during the religious
wars of the 19th century. They established themselves in Banjul and on the north
bank of the river as traders and shipbuilders. While those on the North Bank are
now mostly farmers, the Wolof of Banjul are influential today in business,
commerce and the civil service.
The Jolas: are among the earliest settlers in the
area south of the Gambia River. Certain oral sources claim that they originated
in Egypt, traveled across North Africa during King Solomon’s days in the 10th
century BC, and eventually 39 settled in the wetlands of the Niger River. They
continued farther south to escape from drought and wars, bringing with them palm
seed, cotton, and rice. Today, many Jolas live near the coastal areas in The
Gambia, Casamance, and northern Guinea Bissau. Although many have embraced Islam
or Christianity, Jolas have generally retained more of their traditional
religious practices and beliefs than other ethnic groups. They are rice farmers
and also produce palm wine, palm oil, pigs, and other animals.
The Serahulis: As rulers and
merchants of the Ghana Empire, the Serahulis in this region have a long history.
Most of those living in The Gambia today, however, arrived during the 19th
century as refugees from the religious wars in Senegal. Although many are
farmers living along The Gambia’s eastern border, the Serahulis are renowned for
their gold and diamond trading activities throughout West, Southern, and Central
Africa. They are also known for their woven strip cloth, tie-dye and pottery.
The Serers: are among the oldest ethnic groups in the Senegambian region. They
originated north of the Senegal River and migrated south to the delta areas of
the Sine and Saloum region northwest of The Gambia. Today they are found
primarily along the river mouth with fishing as their main occupation. The
Serers are also thought to have some linguistic and cultural ties to Fulas and
ancestral links with Jolas. They also move around following fish migrations just
as the Fula migrated with their cattle to better pastureland.
The Akus: are
descendants of European traders and African wives, or the descendants of
liberated slaves from Sierra Leone. You also find native African ancestors among
the Aku who lived with them and became assimilated. Because of their close
contacts with the European community, they were the first to receive formal
education and thus played an influential role in The Gambia’s economic and
government life during the colonial period. Today Akus continue to figure
prominently in Gambian commerce and the civil service. Most are Christians and
have European names. There are also a number of Muslim Akus living in the Banjul
area having European surnames and Muslim first names. In Sierra Leone the Aku is
referred to as Creole.
The Manjagos: are believed to be indigenous to the coastal
area of Guinea Bissau. They first arrived in the Senegambian region as seasonal
migrant workers, with some settling in the coastal areas of The Gambia and
Casamance. Today their main occupation is tapping the oil palms for wine,
farming, producing palm oil, and rearing pigs.
Although each ethnic group has
its own traditions, language, and background, the people of The Gambia share
many cultural patterns due to historical connections, the small size of the
country, generations of intermarriages and the unifying force of Islam. Gambians
also share much of their cultural heritage with the people of Senegal and have
cultural ties to the peoples of Guinea, Guinea Bissau, Sierra Leone and Mali.
LANGUAGE: Although English is the official language used in schools, courts of
law, and the administration, local languages are widely spoken. While Wolof
serves as a lingua-franca in the urban areas, Mandinka predominates in the rural
areas. Fula, Jola, Serahuli, and other languages are often heard. One may also
hear a mixture of English spoken with the local languages in the urban areas.
This is a creole spoken by Akus.
Many Gambians speak several of these local
languages in addition to English. It should not be assumed however, that English
is thoroughly understood by Gambians outside official and professional circles
(e.g., taxi drivers, merchants, domestic helpers). A foreigner can certainly
manage without knowing any of the local languages, but basic conversational
skill in Mandinka or Wolof will prove to be a valuable investment in one’s
living or working experience in The Gambia. Indeed, only a few words in a local
language will go a long way towards enhancing the quality of interactions with
Gambians and will open many doors.
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