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Momodou
Denmark
11634 Posts |
 Posted - 17 Aug 2020 : 18:47:32
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The National Human Rights Commission, The Gambia
PRESS RELEASE
Urgent Government Action Needed to Address the Caste System in the Upper River Region and Other Parts of The Gambia.
The National Human Rights Commission (NHRC) is extremely concerned about the alleged fine, and in lieu banishment, imposed on one Musa Trawally by the Alkalo of Garawol Village in the Upper River Region (URR) for leading a congregational prayers on Tobaski Day, as reported on the Foroyaa Newspaper of 11 August 2020 with the caption ‘Man Ordered to Vacate Garawol After Leading Supposed Slave Class in Prayers’. Equally disconcerting and disturbing have been allegations of assault and discriminatory practices against this same group of people within the Sarahuleh communities in the Region.
Discriminatory practices and incidences within identified communities in URR have come to the attention of the Commission which it finds abhorrent to the dignity and person of the affected people, who are commonly referred to by the derogatory term “slaves” mostly by those who regard themselves as ‘nobles’. The Commission, set up to protect the rights of all people in The Gambia, condemns in the strongest terms all acts of human rights violations and discrimination against the people affected. Discrimination of any type or nature, including one based on caste, has no place in a civilized society and certainly not in The Gambia where the 1997 Constitution accords every citizen and resident equal rights and protection and a free and dignified life.
Since October 2019 to date, NHRC has conducted two fact-finding missions to the communities of Diabugu, Koina and Garawol which revealed the existence of the caste system in these communities and that of a long-standing traditional practice that subjects ‘slaves’ to tedious, and sometimes degrading, jobs for their ‘masters’ or ‘nobles’ In extreme cases, the affected group has reported physical attacks on some of their members. Following the 2019 fact-finding mission, NHRC reported its findings through its annual report and made recommendations to the National Assembly Standing Committee on Human Rights on medium- and long-term solutions to ending this issue.
The NHRC requests the government to urgently set up a task force comprising of relevant stakeholders including the Ministry of Justice, Ministry of Lands and Regional Government, Ministry of Interior, representatives of the Supreme Islamic Council, the National Assembly Standing Committee on Human Rights and the NHRC to look into the current troubles in the area and to also examine and implement the recommendations proposed by the NHRC to the National Assembly Standing Committee on Human Rights.
The NHRC reiterates that discrimination and discriminatory practices based on tribe, religion, language or other statuses, are illegal and unacceptable and urges people to treat each other in a dignified, respectable manner which also recognised the humanity of all. NHRC equally urges the Government and relevant authorities to take swift and permanent actions to eradicate the caste system and other discriminatory practices which dehumanise people in The Gambia.
The NHRC remains committed to the protection of human rights and to a safe and dignified life for all in The Gambia.
Emmanuel Daniel Joof
Chairperson NHRC
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A clear conscience fears no accusation - proverb from Sierra Leone |
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toubab1020
12306 Posts |
Posted - 17 Aug 2020 : 20:58:13
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RELATED topics
https://standard.gm/nobles-versus-slaves-deep-mistrust-within-sarahulleh-communities-aggravates-caste-conflicts-2/
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https://foroyaa.net/man-ordered-to-vacate-garawol-after-leading-supposed-slave-class-in-prayers/
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June 13, 2019
By Prince Bubacarr Aminata Sankanu,
Researcher on Contemporary History and
Politics specializing in slavery abolition in West Africa
The adjective “Ngana” is Mandinka for Ghana Empire and also makes reference to the people who left that collapsed Sarahulleh empire to become part of the successor Mandeng Empire.
It is important to note that the Mandeng Charter of human rights or Kuruakan Fuga of the 13th Century codified certain aspects of the caste system and provided room for mutual respect and occupational mobility.
The subsequent inclusion of “Komma” into the “Mandeng Morri” clerical caste proves that the caste system is subject to modifications and amendments.
I am confident that if Mandeng King Sundiata Keita and his contemporaries were alive in this 21st Century, they would rewrite the Mandeng Charter just as we are working on a modern constitution for the Third Republic of The Gambia today.
Classic examples of social and occupational mobility in our modern Gambian politics are former President Sir Dawda Kairaba Jawara and Honourable Muhammed Magassy, the current National Assembly Member for Basse Constituency.
Both are classed as “Nyamalo/Karanke” (commoners/leatherworkers) caste but they became part of the ruling class of our republican Gambian nation.
“Cham” is traditionally “numo/tagge” smith in both Sarahulleh and Mandinka ethnic group.
We have Lamin Cham, a perceived “numo” as one of President Adama Barrow’s trusted personal assistants at the centre of our national affairs.
The caste system was never designed to be a rigid barrier to social elevation.
Tactically, one has to be careful when describing people since one surname that might be considered noble in one community would be slave “jongho/komme” or cleric/marabout “morro” in another.
The surname “Sillah” can be “horro” noble, “karanke nyamalo” leatherworker, “morro” religious cleric or “tagge/numo” smith.
The surname “Sinera” is a variation of “Sillah” for the smiths. In Sarahulleh and Bambara “Singhateh” is “Nyaxateh.” The surname “Jawara” has both “horro” and “karanke” clans.
The “Tambadou” were the customary medics of the Sarahullehs specializing in fixing broken bones and treating other ailments.
Today, we have Tambadou people who are among the “horro”nobles and common farmers.
“Trera” is often considered as “morro” cleric but I have seen “Trera” people who are “horro” (nobles) and “jaaru” (griots).
In our 21st Century, surnames can be misleading and I would not advice anyone to classify people according to surnames without first understanding their respective family history.
I can vouch that many people don’t know their history and they cannot explain how they became part of a particular caste or ethnic group.
Someone might be ridiculed as slave or lower caste today but in the past his or her grandparents could have been nobles or rulers.
Kunta Kinteh of Juffureh in Niumi was not born a slave.
He unwillingly became a slave through the injustices of the Trans-Atlantic slave trade. Many Arabs today are seen as “horro” royalty and rulers but they all descended from a slave woman called Hagar, the mother of Ismail.
“Xuuto” (grudge), “Amakebaga” (it does not worth it) and “Anlaqen bog adi” (don’t be involved) attitudes in the Sarahulleh communities
Over the generations, the original motive behind the caste stratification towards a functional society was compromised by a myriad of factors.
Principal among them is the restriction on social and occupational mobility by some feudalists. Some of the people in the advantageous positions of the caste system would claim exclusive right to power, wealth and authority for themselves and their off-springs.
This has resulted in mutigenerational grudges, mutual suspicions and outright violence between them and the others who feel they too have right to equal opportunities in society.
As so-called slave or lower caste has no say at important gatherings and even if his or her ideas are smart and useful, they would not be considered as serious. In 2014, there was a case in a Gambian Sarahulleh community in URR (name withheld) were the people refused to start fasting for the month of Ramadan since a so-called slave was the first person to sight the moon in the settlement.
A number of Sarahulleh associations, joint initiatives or projects fail due to unnecessary caste in-fights over leadership. Some of the people in privileged positions would insist on always being in the leadership positions by virtue of their supposedly higher castes even when they are not qualified or destined to lead.
Others would either sabotage or refuse to contribute to any project or initiative led by a person they consider a lower caste.
This has caused a lot of damage to the image and progress of the Sarahulleh communities in business and other domains.
The Lebanese have taken over as the leading importers of rice and other basic commodities in The Gambia since the Sarahullehs who were once leading that trade failed to join forces to maintain competitive advantages in a changing environment.
The Sarahullehs started the real estate business but today none of them has the international stature of new-comers like Mustapha Njie “Taf” and Saul Frazer of “Global Properties” as they are reluctant to promote formidable joint stock companies across castes that would keep them ahead.
Their mutual generosity often manifested during religious events and at religious centres is cosmetic.
The actual unity in the Sarahulleh communities beyond castes starts from the moment they agree to assemble behind a particular Imam for prayers and it ends with the last “Salam Alaikum Warahmatullah” from that Imam.
A lot of energy is wasted on bickering over caste rivalry and the “kaanankaaxu” (front row) versus “hanlankaaxu” (back row) mentality.
The prejudice and mistrust between castes and even within the same clan (kabilo) have proven to be self-defeating for the Sarahulleh communities.
Another factor that produced the grudge was the monopolization of access to knowledge.
For instance, so-called slaves, leatherworkers and some smiths were denied the right to study the Holy Quran deeper and understand Islam better like the “morro” clerics or “horro” noble castes.
I witnessed such cases of educational injustice when I was growing up in the Upper River Region (URR) in the 1980s and 1990s.
Some castes were told that they do not need to study the Quran beyond the short “Suras” (chapters) for prayers.
Thanks to the proliferation of both Western and Islamic “Madrassa” schools across the length and breadth of The Gambia, this restriction is fading away. It is however sad that among both Western and Islamic-educated Sarahullehs, there are radical believers and promoters of caste discrimination in its outdated form.
Of course there are “horro” nobles who are against the caste system and the discriminations but they are silent for fear of reprimand from their clans.
The “amakebaga” (it does not worth it) and “anlaqen bog adi” (don’t be involved) attitudes towards problems and critical reforms are causing a lot of bad blood, mistrust and frustrations across castes and generations in the Sarahulleh communities.
The caste system is exported in its primitive form to Sarahulleh communities in France, Spain, USA, Angola and other places.
In spite of their exposure to modern republican and liberal human rights environments, a number of Sarahullehs born in the Western world grow with the caste prejudice.
Since they have no alternative means of researching their history beyond what their praise-singers want them to hear, they are ill-clad within the stagnant system of discriminating, insulting and ridiculing each other as “horre”, “komme”, “karanke” or “tagge” in their diaspora meetings, ceremonies and associations. It is not surprising that the new anti-slavery movement started from the Sarahulleh diaspora in France.
Religions leaders practising self-censorship
I have compared the arguments of both the abolitionists and the defenders of slavery.
Both camps agree that the type cultural slavery being practised within the Sarahulleh communities is not Islamic and those perceived as slaves do not meet the Islamic requirements to be called slaves.
However, religious scholars who condemn caste based slavery are bullied as apologists of “Ganbaana” anti-slavery movement while religious scholars who defend the caste system and slavery are celebrated by those who insist they are above the so-called slaves.
This has resulted in a kind of self-censorship by some Sarahulleh religious scholars. The fear of losing donations for their religious activities from wealthy Sarahulleh feudalists is making them avoid preaching about caste segregation in their regular sermons.
Last year, there was an attempt by some Sarahulleh religious leaders to mediate between the warring “horro” and anti-slavery activists. They formed a WhatsApp group called “Sirrondindanon Kaffo” (better improvers association).
Due to the residual grudges and mistrust within the Sarahulleh communities those religious leaders and their followers ended up castigating each other before being finally hackled by the conflicting parties into irrelevance.
The “Ganbaanaxun Fedde” anti-slavery movement and its “Horro” feudalist opponents
The current abolitionist movement in the Sarahulleh communities started after a rare religious conference in Paris, France, by some concerned Sarahullehs who questioned the caste system in the our modern times.
The idea of a structured anti-slavery movement was subsequently conceptualized and concretized with the formation of “Ganbaanaxun Fedde” which means “association for being equal” in the Sarahulleh dialect spoken in Mauritania, Senegal and Mali.
It is also known as “Ganbaana” (being equal) for short. France being a melting pot for Sarahulleh migrants from Mauritania, Senegal, Mali, The Gambia and the two Guineas, “Ganbaana” found a fertile ground for cost-effective global networking as those in Europe started engaging and mobilizing their people back home in Africa for the common cause of emancipation.
Ganbaana’s initial years were challenging as the subject of slavery is a taboo and not many people wanted to engage in honest conversations about it. Access to radio stations, village platforms and other community fora was difficult for them in the first instance.
However in 2016, some members of “Ganbaanaxun Fedde” in France created a WhatsApp social media group to spread their emancipation messages beyond boundaries.
This novelty sent shockwaves across Sarahulleh communities since for the first time in generations, those who could not speak out due to their supposed lower castes, are now speaking openly without fear.
Within two years of embracing social media as sensitization platform, “Ganbaana” became an international movement with registered chapters in Senegal, Mali, Mauritania, USA, Spain and other places with large concentration of Sarahulleh residents.
Naturally, “Ganbaanaxun Fedde” is meeting resistance from some Sarahulleh “horro” feudalists who bedevil “Ganbaana” militants as trouble makers. At the time of writing this commentary, the leading entities fighting “Ganbaana” are “Horondintabana” (nobles are not equal with them), “Horonkunda” (the nobles quarters), “Kingi contre Ganbaana” (Kingi against Ganbaana) and “groupe noblesse” (nobility group). The insults that the various groups throw at each other in their WhatsApp groups and other fighting tools are disgusting and embarrassing.
The showdown across Sarahulleh communities will continue to dominate the social agenda for the foreseeable future.
The rivalries and conflicts are chronic as they are older than social media, the Industrial Revolution and the arrival of the Europeans on the African continent.
Each generation addresses them according to its realities hence these caste conflicts are nothing new.
In The Gambia, the caste conflicts were there during the First and Second Republics.
It is the absence of the ubiquitous social media then that kept the caste problems away from national attention.
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"Simple is good" & I strongly dislike politics. You cannot defend the indefensible.
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Edited by - toubab1020 on 17 Aug 2020 21:14:01 |
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toubab1020
12306 Posts |
Posted - 19 Aug 2020 : 14:37:50
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A "Clarification" by Almameh Jabbi,and not the Garawol alkalo
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https://thepoint.gm/africa/gambia/headlines/garawol-alkalo-never-banished-tambedou
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ug 19, 2020, 11:58 AM | Article By: Momodou Jawo & Yusupha Jobe
Almameh Jabbi, a native of Garawol village in the Kantora District of the Upper River region has strongly denied reports that the village alkalo had asked one Musa Tambedou to leave the village, saying such reports are “malicious” and intended to tarnish the image of the village and its alkalo.
Tambedou was allegedly banished by village after he was alleged to have separately led a prayer during Tobaski against the norms of the village.
On Monday, The Gambia’s Human Rights Commission called on the government to address caste systems that have been grappling the country for some time and equally investigate the said matter in Garawol.
“These are unfounded allegations with the intent to tarnish the reputation of the village. The village’s alkalo never asked Tambedou to leave the village. He (Tambedou) was fined for leading prayers during the Tobaski separately and also refusing to answer to the summons of the alkalo. However, let me make it clear that his fine had nothing to do with the so-called caste system.”
“Since Garawol village was established to date, there had never been any two separate prayers; either Koriteh or Tobaski. The entire village prayed at one praying ground,” Mr. Jabbi said.
Officials of Soninkara Dambeh Association, an association comprising Gambian Sarahullehs who walked into The Point’s office yesterday denied reports suggesting that Mr. Tambedou was a ‘gambana’, a Sarahulleh term for slave and thus he should leave the village.
The village alkalo, according to Mr. Jabbi, had on several occasions warned Tambedou to desist from leading separate prayers during feasts. “In fact, during the past ‘koriteh’ prayers, Tambedou led separate prayers and he was advised to desist from such. Surprisingly, he also decided to lead prayers during the ‘tobaski’.”
After leading tobaski prayers separately, he added, the village alkalo summoned him. “He refused to answer to the alkalo’s call despite a delegation being sent to him by the alkalo. Therefore, as a result of his refusal to answer to the alkalo’s summon plus leading a separate prayers, he was fined to pay D20, 000. Again, his fine had nothing to do with caste issues.”
He added: “Tambedou later went to Fatoto Police Station and reported the matter, but he failed to explain to the police how the matter occurred. He told the police that the people of Garawol asked him to leave the village after he led a separate tobaski prayer.”
Almameh Jabbi further claimed that Tambedou also later went and reported the matter to the Police Commissioner in Basse.
“We were both invited to Basse and the service chiefs in the region asked us to maintain peace in the village. However, we equally made it clear that Tambedou was never banished.”
Sulayman Hydara, president of Soninkara Dambeh Association, equally denied reports that Tambedou was asked to leave the village. According to him, such reports are false and are intended to bring misunderstands within the Sarahulleh communities.
“In fact, there’s no slave and noble issues within the Sarahulleh communities. However, we have a culture and tradition which need to be respected but this is not about the caste system. But there are certain people within our societies who bent on insulting our elders and such will not be accepted.”
“We want the government to mediate and resolve such kinds of issues or else we will do something about it. We are equally urging the police to always act accordingly especially in mediating between two parties.”
Muhammed Sanneh Gumaneh said: “There are no slave issues within our areas but there are people who are out to destroy our culture and tradition which is unacceptable. In fact, some on daily basis are out and insulting our elders and we can’t tolerate it anymore.” |
"Simple is good" & I strongly dislike politics. You cannot defend the indefensible.
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jammin
Jamaica
149 Posts |
Posted - 19 Aug 2020 : 21:49:59
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i wonder if those black americans and british citizens are aware of this piece of "Gambian Culture"? These Diaspora "Africans" are repatriating to Africa under the spiritual notions that they are answering the Ancestors call. However in the Gambian Caste culture, they are nothing more than slave. They will take your money when you want land to buy, approach you to do investment in their communities, but still harbor a disdain for you as a progeny of slaves.
how wrong am I in my assessment? |
Like a colossus He doth bestride the Narrow World |
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Momodou
Denmark
11634 Posts |
Posted - 19 Aug 2020 : 23:50:11
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quote:
Originally posted by jammin
i wonder if those black americans and british citizens are aware of this piece of "Gambian Culture"? These Diaspora "Africans" are repatriating to Africa under the spiritual notions that they are answering the Ancestors call. However in the Gambian Caste culture, they are nothing more than slave. They will take your money when you want land to buy, approach you to do investment in their communities, but still harbor a disdain for you as a progeny of slaves.
how wrong am I in my assessment?
I think you are wrong in your assessment. Gambians in general will not threat or call “Africa Diasporas” as slave and thereby threat them as such. I know some Gambians leaving abroad who have been cheated in their investments even by family members. You find cheats and dishonest people in every society. Some do it in a cleaver way by convincing you to involve in a bad investment.
It’s unfortunate we still have the backwards culture of cast system in some communities.
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A clear conscience fears no accusation - proverb from Sierra Leone |
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toubab1020
12306 Posts |
Posted - 20 Aug 2020 : 12:53:13
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https://thepoint.gm/africa/gambia/editorial/gambia-and-caste-system
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EDITORIAL
Aug 19, 2020, 11:52 AM
A former U.S. statesman, diplomat, philosopher, and founding father, who served as the third president of the United States,
Thomas Jefferson has once famously states that he hold these truths to be self-evident, that all men are created equal, that they are endowed, by their Creator, with certain unalienable Rights, that among these are life, liberty, and the pursuit of happiness. Jefferson wrote those words 244 years ago.
And still in some countries, for over generations, these ancient code of social backwardness known as the caste system and others have defined how people live and whom they marry. It doesn’t only stops from The Gambia, but even in the U.S., a country that calls itself beacon of democracy is grappling the world’s biggest systemic racism, which needs to be diagnosed and treated as well.
Despite modernisation cum civilisation and even reform efforts, this deep-rooted prejudices and entitlement hold firm among higher castes in some community in The Gambia, while those on the lowest class still face marginalisation, discrimination and violence.
It is again in the news as the country grapples with caste system, the National Human Rights Commission (NHRC) has recommended “urgent” government action to address the caste system that has grappled the Upper River Region and other parts of The Gambia.
As a matter of fact, what is unfolding in Garawol and other Serehuleh communities in URR and other parts of The Gambia cannot be left to continue.
The government must take immediate remedial measures to avert what has the tendency to destabilise that part of The Gambia.
What is even more scary is the fact that these ancient code of social division are till today narrated to young people in these communities, who also held firm on to those beliefs.
In this present day Gambia, we should look beyond caste system and focus on improving communities especially with recent spike in the number of confirmed Covid-19 cases. Caste system will not take us anywhere as a country, only to ignite hatred, division and flare conflicts while lags behind community of nations.
In strong worded statement, the National Human Rights Commission (NHRC), which is set up to protect the rights of all people in The Gambia, condemns in the strongest terms all acts of human rights violations and discrimination against the people affected.
It further stated, discrimination of any type or nature, including one based on caste, has no place in a civilised society and certainly not in The Gambia where the 1997 Constitution accords every citizen and resident equal rights and protection and a free and dignified life.
It further stated, “Since October 2019 to date, NHRC has conducted two fact-finding missions to the communities of Diabugu, Koina and Garawol which revealed the existence of the caste system in these communities and that of a long-standing traditional practice that subjects ‘slaves’ to tedious, and sometimes degrading, jobs for their ‘masters’ or ‘nobles”.
"The caste systems of sex and race are inter- dependent and can only be uprooted together." |
"Simple is good" & I strongly dislike politics. You cannot defend the indefensible.
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toubab1020
12306 Posts |
Posted - 20 Aug 2020 : 17:25:44
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https://foroyaa.net/nhrc-lists-cases-they-cannot-hear/
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By MUHAMMED S. BAH (MS) on August 18, 2020
The National Human Rights Commission (NHRC) of the Gambia has listed a host of cases they said they cannot hear.
This was part of a recent statement issued by the Commission.
The statement which was sent to media houses across the country highlighted the various categories of cases that the NHRC cannot administer, such as ‘‘cases of human rights violations before the Courts and any case of human rights violation that occurred before 24th January 2018 unless it is shown to be a continuing violation.” The statement continued: “Where the President grants pardon or reduced sentence to a convicted person, or between the Gambia Government and another Government.”
The NHRC also disclosed some of its activities in the past months which included a two-day working session with senior officers of the Gambia Police Force (GPF), in order to review, validate and adopt two key documents:
a) Code of Conduct for the Police, and
b) Guidelines for Policing Public Assemblies.
That once finalized, these two documents will contribute to the laying of the foundation for a democratic society that upholds, protects and fulfills fundamental human rights for everyone.
Amongst the activities also highlighted in their statement to the Press, was the signing of a Memorandum of Understanding (MOU) with the National Council for Civic Education (NCCE), to coordinate and raise the awareness level of the Gambian public on fundamental human rights and freedoms, and to promote better understanding of our Laws in general, in particular, the current 1997 Constitution and the Draft 2020 Constitution.
It could be recalled that the National Human Rights Commission’s Chairperson Emmanuel Daniel Joof, called on President Adama Barrow to use his powers to pardon prisoners so as to decongest the prisons; that this can also help in the fight against Covid-19.
The NHRC is a permanent and independent institution established by an Act of National Assembly in 2017, to protect and promote human rights in the Gambia. |
"Simple is good" & I strongly dislike politics. You cannot defend the indefensible.
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NHRC: Government Action Needed
