The Gambia, a small West African country, was a hub for the slave trade during the 16th and 17th centuries. However, by the 19th century, the country’s role in the slave trade had significantly declined, and it became an important center for commerce and trade with Europeans.
In the early 19th century, the Gambia was primarily under the control of the Mandinka empire, which was centered in the interior. The empire was known for its strong military and economic power and had established trade relations with European powers, particularly the British.
The British established a settlement in Banjul in 1816, and by the mid-19th century, the Gambia became a British colony. The British were primarily interested in the Gambia for its strategic location as a trading post and for its potential as an agricultural producer.
In the late 19th century, the Gambia experienced significant economic growth, driven primarily by the production of peanuts, which became the country’s primary export crop. The British introduced new farming techniques and infrastructure, such as railways and roads, which helped to increase production and trade.
Despite this economic growth, the Gambia remained under British control until it gained independence in 1965. The legacy of colonialism, however, has had a significant impact on the country’s political, economic, and social development.
Gambia and Slave trade
The suppression of the slave trade had a significant impact on the Gambia in the 19th century. Prior to the 19th century, the Gambia was one of the main centers of the transatlantic slave trade, with Europeans and African traders capturing and selling slaves from the region to the Americas and Europe.
In the early 19th century, the British government began to take steps to suppress the slave trade, and in 1807, the British Parliament passed a law banning the transatlantic slave trade. The British established a naval blockade along the coast of West Africa to intercept slave ships and seize their cargoes, and also established treaties with local rulers to prevent the trade.
The suppression of the slave trade had a significant impact on the Gambia. The number of slaves being exported from the region declined sharply, and many traders switched to other commodities, such as palm oil and groundnuts, as a source of income. This shift had important consequences for the economy and society of the Gambia, as it led to the growth of new industries and the development of new forms of labor.
The suppression of the slave trade also had political consequences. The British used their naval power and their influence with local rulers to extend their control over the region, and the Gambia became a British colony in 1843. The British also established a network of trading posts and forts along the river, which further increased their influence and control.
Campaigns against Gambia kings
The 19th century was a period of intense political and social change in the region of Gambia, with many local kings and rulers vying for power and influence. Three notable campaigns against kings of Barra, Sabiji, and Fuladu occurred during this time.
1) Campaign against the King of Barra: In 1823, the British colonial authorities in Gambia launched a military campaign against the king of Barra, known as N’jaga Janneh. The campaign was motivated by N’jaga Janneh’s involvement in the slave trade and his refusal to recognize British authority. The British forces, led by Captain Alexander Grant, ultimately defeated N’jaga Janneh’s army and captured him. He was then exiled to Sierra Leone.
2) Campaign against the King of Sabiji: In 1861, the French colonial authorities in Senegal launched a campaign against the king of Sabiji, named Kiba Ndiaye. The campaign was motivated by Kiba Ndiaye’s refusal to recognize French authority and his alleged involvement in the slave trade. The French forces, led by Colonel Louis Faidherbe, defeated Kiba Ndiaye’s army and captured him. He was then exiled to Gabon.
3) Campaign against the King of Fuladu: In 1894, the British colonial authorities in Gambia launched a military campaign against the king of Fuladu, known as Kansala. The campaign was motivated by Kansala’s involvement in the slave trade and his refusal to recognize British authority. The British forces, led by Captain Claude MacDonald, defeated Kansala’s army and captured him. He was then exiled to Sierra Leone.
These campaigns were part of a broader colonial effort to establish European control over the region of Gambia and to suppress local resistance to colonial rule. While they were successful in removing these particular kings from power, they also led to the displacement and marginalization of many local communities and contributed to the legacy of colonialism in the region.
Founding of Bathurst
Bathurst, now known as Banjul, is the capital city of The Gambia, a small West African country. The city was founded by the British in 1816 as a trading post and administrative center for their colony, which was then known as the Gambia River Settlements.
The name Bathurst was chosen in honor of Henry Bathurst, who was the Secretary of State for War and the Colonies at the time. The city was strategically located on the island of St. Mary’s at the mouth of the Gambia River, making it an ideal location for trade with other West African countries, as well as for the transportation of goods to and from Europe.
During the colonial period, Bathurst became an important center for the British colonial administration and a hub for the slave trade, which was abolished in the Gambia in 1807. In the late 19th century, Bathurst also served as a center for Christian missionary work and education.
Following The Gambia’s independence from Britain in 1965, the city was renamed Banjul, after the Mandinka word for “place of elephants,” reflecting the area’s historical importance as a center for the ivory trade. Today, Banjul remains an important administrative and economic center for The Gambia, with a population of approximately 32,000 people.
Christian Missionary Impact
Christian missionary activities in The Gambia in the 19th century had a significant impact on the country in several ways.
One of the primary impacts of Christian missionary activities was the spread of Christianity in The Gambia. The first Christian missionaries arrived in The Gambia in the early 19th century, and they focused on converting the local population to Christianity. They established churches, schools, and other institutions to promote the Christian faith, and over time, many Gambians converted to Christianity.
The Christian missionaries also played a key role in the abolition of the transatlantic slave trade in The Gambia. They campaigned against slavery and worked with the British authorities to enforce anti-slavery laws. They also established schools and other educational institutions to educate the local population about the evils of slavery and to promote freedom and equality.
In addition, the Christian missionaries contributed to the development of education in The Gambia. They established schools and provided education to Gambians who would otherwise not have had access to it. This had a significant impact on the country’s development, as educated Gambians were able to take up leadership positions in government and other sectors.
However, the Christian missionaries also faced significant challenges in The Gambia. Many Gambians were resistant to their efforts to convert them to Christianity, and there were often tensions between Christians and Muslims in the country. Some Muslim leaders saw the Christian missionaries as a threat to their traditional way of life and resisted their activities.
Overall, the Christian missionary activities in The Gambia in the 19th century had a significant impact on the country’s development. They played a key role in the spread of Christianity, the abolition of slavery, and the development of education. However, they also faced significant challenges and opposition from some segments of the population.
The Soninke-Marabout wars and jihadists
The Soninke-Marabout wars were a series of conflicts that occurred in West Africa in the 19th century. The Soninke people were a group of farmers and traders who lived in the region, while the Marabouts were Islamic religious leaders who had gained significant political power. The wars were fought over control of land, resources, and political influence.
During this period, several jihadist leaders emerged in West Africa, including Usman dan Fodio and El Hajj Umar Tall. Usman dan Fodio was a Muslim scholar and preacher who led a jihad in northern Nigeria in the early 19th century. He established the Sokoto Caliphate, which became one of the largest states in Africa at the time. El Hajj Umar Tall was another jihadist leader who fought in West Africa during the 19th century. He established the Toucouleur Empire in what is now Senegal and Mali.
Both Usman dan Fodio and El Hajj Umar Tall sought to establish Islamic states that would be based on sharia law. They were also opposed to the influence of European colonial powers in the region. The jihadist movements that they led had a significant impact on the history of West Africa, and their legacies continue to be felt in the region today.
Colonial government’s reaction to religious disturbances, 1850 to 1880
The colonial government’s reaction to religious disturbances in the period of 1850 to 1880 varied depending on the specific situation and the location of the colony. However, some general trends can be observed.
In many colonies, the colonial government tended to take a hands-off approach to religious matters, allowing local communities to practice their religion as they saw fit. However, this approach could sometimes lead to conflicts between different religious groups.
When religious conflicts did arise, colonial governments typically sought to maintain order and prevent violence. They might intervene in various ways, such as by deploying police or military forces to maintain peace, or by negotiating with religious leaders to try to resolve disputes peacefully.
In some cases, colonial governments took more active measures to regulate religion. For example, they might enact laws to restrict certain religious practices or to prevent the spread of what they considered to be “harmful” religious ideas. These measures were often motivated by concerns about maintaining social order or preserving the colonial power’s control over its subjects.
In British colonies, the government often adopted a policy of non-interference in religious affairs, except in cases where public order was threatened. For example, during the Sepoy Rebellion of 1857 in India, the British government intervened to quell the uprising, which had a religious dimension. However, in general, the British colonial government preferred to let religious communities manage their own affairs.
In French colonies, the government pursued a policy of assimilation, which involved imposing French culture and values on the local population. As part of this policy, the French colonial authorities suppressed traditional religious practices and encouraged the adoption of Christianity. When religious disturbances occurred, the French government often took a heavy-handed approach, using force to suppress dissent.
In Portuguese colonies, the government also pursued a policy of assimilation, but with a focus on Catholicism rather than French culture. The Portuguese authorities often intervened in religious affairs, sometimes using force to suppress non-Catholic practices. In some cases, this led to violent clashes between the colonial authorities and local populations.
African Anti-colonial Resistance
Resistance to European colonialism was a widespread phenomenon throughout Africa, as many societies and communities fought against the imposition of foreign rule and exploitation. Foday Kombo Sillah, Foday Kabbah Dumbuya, and Musa Molloh Baldeh were just a few of the many African leaders who played important roles in resisting colonialism.
1) Foday Kombo Sillah was a prominent anti-colonial leader in the Gambia during the early 20th century. He was a member of the Mandinka ethnic group and played a key role in organizing resistance against British colonial rule. He was particularly active in opposing the colonial government’s forced labor policies, which required Gambians to work on infrastructure projects for minimal pay. Sillah was also involved in the formation of the Gambia Native Association, a political organization that advocated for Gambian rights and autonomy.
2) Foday Kabbah Dumbuya was another anti-colonial leader in Sierra Leone during the early 20th century. He was a member of the Temne ethnic group and was particularly active in opposing British efforts to impose colonial taxes on local communities. Dumbuya was also involved in the formation of the Sierra Leone Progressive Association, a political organization that advocated for Sierra Leonean rights and autonomy.
3) Musa Molloh Baldeh was an important anti-colonial leader in Guinea during the mid-20th century. He was a member of the Fula ethnic group and played a key role in organizing resistance against French colonial rule. Baldeh was particularly active in opposing the forced conscription of Guinean men into the French army during World War II. He was also involved in the formation of the Guinean Democratic Party, which advocated for Guinean independence and self-rule.
Overall, these and other anti-colonial leaders played vital roles in resisting European colonialism in Africa. Their efforts helped to lay the groundwork for African independence movements and the eventual decolonization of the continent.
