No General Descriptions provided.
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| inferred absent |
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| Year Range | Futa Jallon (gu_futa_jallon) was in: |
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"Thus, after the victory of the marabout party following the holy war against the various ruling Jallonke aristocracies, the Muslim leaders created the Confederation of Futa Jallon under the leadership of Ibrahima Sambegu. Sambegu, known as Karamokho Alfa, was the head of the Sediyanke lineage of the Barry family of Timbo, and carried the title Almamy. [...] From the beginning, the power of the Almamy, with his seat at Timbo, was limited by the wide autonomy granted to the chiefs of the provinces of Labe, Buriya, Timbi, Kebaali, Kollade, Koyin, Fugumba and Fode Haaji and also by the existence of a Council of Ancients acting as a parliament at Fugumba, the religious capital." [1] "Already Fugumba represented something of the power of religion in the eyes of the triumphant Fulbe populations for whom it was both the first city and their holy centre. Infused with the saintly breath of Tcherno Samba, a Fula cleric of formidable spiritual and intellectual stature, it assumed a tutorial role over the religious and political affairs of Futa Jallon. It blessed and consecrated kings, judged and settled disputes and reserved to itself a surprising degree of powers of review over political developments." [2]
[1]: (Barry 1999: 291) Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/SU25S5BX/items/24W2293H/item-list
[2]: (Sanneh 1981a: 46) Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/SU25S5BX/items/M3J4HTAF/item-list
"In the field of religion and culture, the nineteenth century is said to have witnessed the golden age of Islam in the Futa Jalon. It was the century of great scholars and the growth of Islamic culture. All the disciplines of the Quran were known and taught: translation, the hadiths, law, apologetics, the ancillary sciences such as grammar, rhetoric, literature, astronomy, local works in Pular and Arabic, and mysticism. Nineteenth-century European visitors were highly impressed by the extent of the Islamization, which was visible in the large number of mosques and schools at all levels, the degree of scholarship, the richness of the libraries, and the widespread practice of Islamic worship. All this seems to have been facilitated by the use of the local language, Pular, as a medium of teaching and popularization of Islamic rules and doctrine." [1]
[1]: (Barry 2005: 539) Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/SU25S5BX/items/6TXWGHAX/item-list
"Walter Rodney gives an excellent account of the economic, political and social context of the 1725 revolution which ended in the setting up of the theocratic state of Futa Jallon by the marabout party." [1] "By the end of the eighteenth century, Futa Jalon had become an Islamic state." [2] "European interest in Futa Jalon was intensified during the course of the nineteenth century. The process that started from the end of the eighteenth century with the Sierra Leone Company continued throughout the nineteenth century and ended with actual European occupation of the region. Visits to the region were made mainly by French and English emissaries under various pretexts. Fascinated by reports about the country’s real or alleged wealth, these European powers sent explorers, followed by trade missions with thinly disguised political motives, and finally, the conquerors who took advantage of the internal squabbles caused by the fight for succession to overrun the country in 1896." [3]
[1]: (Barry 1999: 289) Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/SU25S5BX/items/24W2293H/item-list
[2]: (Bangura 2005: 537) Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/SU25S5BX/items/BEW97CV4/item-list
[3]: (Barry 2005: 539) Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/SU25S5BX/items/6TXWGHAX/item-list
"From the beginning, the power of the Almamy, with his seat at Timbo, was limited by the wide autonomy granted to the chiefs of the provinces of Labe, Buriya, Timbi, Kebaali, Kollade, Koyin, Fugumba and Fode Haaji and also by the existence of a Council of Ancients acting as a parliament at Fugumba, the religious capital." [1]
[1]: (Barry 1999: 291) Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/SU25S5BX/items/24W2293H/item-list
"In the field of religion and culture, the nineteenth century is said to have witnessed the golden age of Islam in the Futa Jalon. [...] All this seems to have been facilitated by the use of the local language, Pular, as a medium of teaching and popularization of Islamic rules and doctrine." [1]
[1]: (Barry 2005: 539) Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/SU25S5BX/items/6TXWGHAX/item-list
"Nineteenth-century European visitors were highly impressed by the extent of the Islamization, which was visible in the large number of mosques and schools at all levels, the degree of scholarship, the richness of the libraries, and the widespread practice of Islamic worship." [1]
[1]: (Barry 2005: 539) Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/SU25S5BX/items/6TXWGHAX/item-list
levels. "Already Fugumba represented something of the power of religion in the eyes of the triumphant Fulbe populations for whom it was both the first city and their holy centre. Infused with the saintly breath of Tcherno Samba, a Fula cleric of formidable spiritual and intellectual stature, it assumed a tutorial role over the religious and political affairs of Futa Jallon. It blessed and consecrated kings, judged and settled disputes and reserved to itself a surprising degree of powers of review over political developments." [1] "Thus, after the victory of the marabout party following the holy war against the various ruling Jallonke aristocracies, the Muslim leaders created the Confederation of Futa Jallon under the leadership of Ibrahima Sambegu. Sambegu, known as Karamokho Alfa, was the head of the Sediyanke lineage of the Barry family of Timbo, and carried the title Almamy. The Confederation was divided into nine Dime, sing. Diwal (provinces) whose chiefs bore the title of Alfa and were appointed from among the leaders of the djihad. The territorial division thus corresponded, initially, to the territory liberated by each of the leaders of the Muslim revolution. Thus Karamokho Alfa, the Almamy and head of the Confederation of Futa Jallon, was above all the Alfa of the Diwal of Timbo, the capital. From the beginning, the power of the Almamy, with his seat at Timbo, was limited by the wide autonomy granted to the chiefs of the provinces of Labe, Buriya, Timbi, Kebaali, Kollade, Koyin, Fugumba and Fode Haaji and also by the existence of a Council of Ancients acting as a parliament at Fugumba, the religious capital." [2] "The fact that only slaves could be exchanged for European goods explains the oppressiveness of the n ew regime towards the non-Muslims who, captured in vast numbers, were either sold on the coast or kept in runde (slave villages)." [3] 1. Fugumba :2. Timbo ::3. provincial centres :::4. free settlements ::::5. slave villages
[1]: (Sanneh 1981a: 46) Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/SU25S5BX/items/M3J4HTAF/item-list
[2]: (Barry 1999: 291) Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/SU25S5BX/items/24W2293H/item-list
[3]: (Barry 1999: 293) Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/SU25S5BX/items/24W2293H/item-list
levels. "Thus, after the victory of the marabout party following the holy war against the various ruling Jallonke aristocracies, the Muslim leaders created the Confederation of Futa Jallon under the leadership of Ibrahima Sambegu. Sambegu, known as Karamokho Alfa, was the head of the Sediyanke lineage of the Barry family of Timbo, and carried the title Almamy. The Confederation was divided into nine Dime, sing. Diwal (provinces) whose chiefs bore the title of Alfa and were appointed from among the leaders of the djihad. The territorial division thus corresponded, initially, to the territory liberated by each of the leaders of the Muslim revolution. Thus Karamokho Alfa, the Almamy and head of the Confederation of Futa Jallon, was above all the Alfa of the Diwal of Timbo, the capital. From the beginning, the power of the Almamy, with his seat at Timbo, was limited by the wide autonomy granted to the chiefs of the provinces of Labe, Buriya, Timbi, Kebaali, Kollade, Koyin, Fugumba and Fode Haaji and also by the existence of a Council of Ancients acting as a parliament at Fugumba, the religious capital." [1] 1. Almamy :2. Council of Ancients ::3. chiefs of the provinces :::4. intermediate administrators (inferred) ::::5. village headmen (inferred)
[1]: (Barry 1999: 291) Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/SU25S5BX/items/24W2293H/item-list
Inferred from the study of Islamic law. "In the field of religion and culture, the nineteenth century is said to have witnessed the golden age of Islam in the Futa Jalon. It was the century of great scholars and the growth of Islamic culture. All the disciplines of the Quran were known and taught: translation, the hadiths, law, apologetics, the ancillary sciences such as grammar, rhetoric, literature, astronomy, local works in Pular and Arabic, and mysticism." [1]
[1]: (Barry 2005: 539) Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/SU25S5BX/items/6TXWGHAX/item-list
"In the field of religion and culture, the nineteenth century is said to have witnessed the golden age of Islam in the Futa Jalon. It was the century of great scholars and the growth of Islamic culture. All the disciplines of the Quran were known and taught: translation, the hadiths, law, apologetics, the ancillary sciences such as grammar, rhetoric, literature, astronomy, local works in Pular and Arabic, and mysticism." [1]
[1]: (Barry 2005: 539) Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/SU25S5BX/items/6TXWGHAX/item-list
"Nineteenth-century European visitors were highly impressed by the extent of the Islamization, which was visible in the large number of mosques and schools at all levels, the degree of scholarship, the richness of the libraries, and the widespread practice of Islamic worship." [1]
[1]: (Barry 2005: 539) Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/SU25S5BX/items/6TXWGHAX/item-list
"In the field of religion and culture, the nineteenth century is said to have witnessed the golden age of Islam in the Futa Jalon. It was the century of great scholars and the growth of Islamic culture. All the disciplines of the Quran were known and taught: translation, the hadiths, law, apologetics, the ancillary sciences such as grammar, rhetoric, literature, astronomy, local works in Pular and Arabic, and mysticism. Nineteenth-century European visitors were highly impressed by the extent of the Islamization, which was visible in the large number of mosques and schools at all levels, the degree of scholarship, the richness of the libraries, and the widespread practice of Islamic worship. All this seems to have been facilitated by the use of the local language, Pular, as a medium of teaching and popularization of Islamic rules and doctrine." [1]
[1]: (Barry 2005: 539) Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/SU25S5BX/items/6TXWGHAX/item-list
"In the field of religion and culture, the nineteenth century is said to have witnessed the golden age of Islam in the Futa Jalon. It was the century of great scholars and the growth of Islamic culture. All the disciplines of the Quran were known and taught: translation, the hadiths, law, apologetics, the ancillary sciences such as grammar, rhetoric, literature, astronomy, local works in Pular and Arabic, and mysticism. Nineteenth-century European visitors were highly impressed by the extent of the Islamization, which was visible in the large number of mosques and schools at all levels, the degree of scholarship, the richness of the libraries, and the widespread practice of Islamic worship. All this seems to have been facilitated by the use of the local language, Pular, as a medium of teaching and popularization of Islamic rules and doctrine." [1]
[1]: (Barry 2005: 539) Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/SU25S5BX/items/6TXWGHAX/item-list
"In the field of religion and culture, the nineteenth century is said to have witnessed the golden age of Islam in the Futa Jalon. It was the century of great scholars and the growth of Islamic culture. All the disciplines of the Quran were known and taught: translation, the hadiths, law, apologetics, the ancillary sciences such as grammar, rhetoric, literature, astronomy, local works in Pular and Arabic, and mysticism. Nineteenth-century European visitors were highly impressed by the extent of the Islamization, which was visible in the large number of mosques and schools at all levels, the degree of scholarship, the richness of the libraries, and the widespread practice of Islamic worship. All this seems to have been facilitated by the use of the local language, Pular, as a medium of teaching and popularization of Islamic rules and doctrine." [1]
[1]: (Barry 2005: 539) Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/SU25S5BX/items/6TXWGHAX/item-list
"In the field of religion and culture, the nineteenth century is said to have witnessed the golden age of Islam in the Futa Jalon. It was the century of great scholars and the growth of Islamic culture. All the disciplines of the Quran were known and taught: translation, the hadiths, law, apologetics, the ancillary sciences such as grammar, rhetoric, literature, astronomy, local works in Pular and Arabic, and mysticism. Nineteenth-century European visitors were highly impressed by the extent of the Islamization, which was visible in the large number of mosques and schools at all levels, the degree of scholarship, the richness of the libraries, and the widespread practice of Islamic worship. All this seems to have been facilitated by the use of the local language, Pular, as a medium of teaching and popularization of Islamic rules and doctrine." [1]
[1]: (Barry 2005: 539) Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/SU25S5BX/items/6TXWGHAX/item-list
"In the field of religion and culture, the nineteenth century is said to have witnessed the golden age of Islam in the Futa Jalon. It was the century of great scholars and the growth of Islamic culture. All the disciplines of the Quran were known and taught: translation, the hadiths, law, apologetics, the ancillary sciences such as grammar, rhetoric, literature, astronomy, local works in Pular and Arabic, and mysticism. Nineteenth-century European visitors were highly impressed by the extent of the Islamization, which was visible in the large number of mosques and schools at all levels, the degree of scholarship, the richness of the libraries, and the widespread practice of Islamic worship. All this seems to have been facilitated by the use of the local language, Pular, as a medium of teaching and popularization of Islamic rules and doctrine." [1]
[1]: (Barry 2005: 539) Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/SU25S5BX/items/6TXWGHAX/item-list
"Despite its limitations the Muslim revolution was followed by a genuine cultural revolution for the marabouts soon translated the Kur’än (Qoran) into Fulfulde to facilitate the religious instruction of the masses." [1]
[1]: (Barry 1999: 294-295) Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/SU25S5BX/items/24W2293H/item-list
"In the field of religion and culture, the nineteenth century is said to have witnessed the golden age of Islam in the Futa Jalon. It was the century of great scholars and the growth of Islamic culture. All the disciplines of the Quran were known and taught: translation, the hadiths, law, apologetics, the ancillary sciences such as grammar, rhetoric, literature, astronomy, local works in Pular and Arabic, and mysticism. Nineteenth-century European visitors were highly impressed by the extent of the Islamization, which was visible in the large number of mosques and schools at all levels, the degree of scholarship, the richness of the libraries, and the widespread practice of Islamic worship. All this seems to have been facilitated by the use of the local language, Pular, as a medium of teaching and popularization of Islamic rules and doctrine." [1]
[1]: (Barry 2005: 539) Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/SU25S5BX/items/6TXWGHAX/item-list
"In the field of religion and culture, the nineteenth century is said to have witnessed the golden age of Islam in the Futa Jalon. It was the century of great scholars and the growth of Islamic culture. All the disciplines of the Quran were known and taught: translation, the hadiths, law, apologetics, the ancillary sciences such as grammar, rhetoric, literature, astronomy, local works in Pular and Arabic, and mysticism. Nineteenth-century European visitors were highly impressed by the extent of the Islamization, which was visible in the large number of mosques and schools at all levels, the degree of scholarship, the richness of the libraries, and the widespread practice of Islamic worship. All this seems to have been facilitated by the use of the local language, Pular, as a medium of teaching and popularization of Islamic rules and doctrine." [1]
[1]: (Barry 2005: 539) Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/SU25S5BX/items/6TXWGHAX/item-list
"In the field of religion and culture, the nineteenth century is said to have witnessed the golden age of Islam in the Futa Jalon. It was the century of great scholars and the growth of Islamic culture. All the disciplines of the Quran were known and taught: translation, the hadiths, law, apologetics, the ancillary sciences such as grammar, rhetoric, literature, astronomy, local works in Pular and Arabic, and mysticism. Nineteenth-century European visitors were highly impressed by the extent of the Islamization, which was visible in the large number of mosques and schools at all levels, the degree of scholarship, the richness of the libraries, and the widespread practice of Islamic worship. All this seems to have been facilitated by the use of the local language, Pular, as a medium of teaching and popularization of Islamic rules and doctrine." [1]
[1]: (Barry 2005: 539) Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/SU25S5BX/items/6TXWGHAX/item-list
"In the field of religion and culture, the nineteenth century is said to have witnessed the golden age of Islam in the Futa Jalon. It was the century of great scholars and the growth of Islamic culture. All the disciplines of the Quran were known and taught: translation, the hadiths, law, apologetics, the ancillary sciences such as grammar, rhetoric, literature, astronomy, local works in Pular and Arabic, and mysticism. Nineteenth-century European visitors were highly impressed by the extent of the Islamization, which was visible in the large number of mosques and schools at all levels, the degree of scholarship, the richness of the libraries, and the widespread practice of Islamic worship. All this seems to have been facilitated by the use of the local language, Pular, as a medium of teaching and popularization of Islamic rules and doctrine." [1]
[1]: (Barry 2005: 539) Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/SU25S5BX/items/6TXWGHAX/item-list
"In this section the life and work of Karamokho Ba is considered in detail, based on a chronicle of the Jabi-Gassama qabilah to which Karamokho Ba himself belonged. [...] The addendum is by a different hand and was appended after the main part of the chronicle was completed. It contains family details of the Touba clerics, including Karamokho Ba himself. It forms the third and concluding section of the document. The first part consists of a brief introduction describing how the document came to be written in the first place, with a laudatory preface providing something of a literary flourish. Then the second, major part opens with historical section. It is this second part which constitutes the substance of TKB. The style there is brisk and controlled, without any of the literary or thematic digressions so conspicuous in other documents like TKM. The firmness of the historical outlines enhances the narrative power of the document. It is an unpretentious piece of writing, careful to distinguish between firm historical fact and considerations of spiritual fame. Indeed pious embellishment hardly occurs in the text, except in terms of scholarly merit and saintly virtue. More care seems to have gone into details like travel, education, religious work and political relations, including the span of each clerical ’dynasty’. [...] The historical section ends on page ten, and by that stage we have covered approximately a hundred years of the Jakhanke in Futa Jallon. " [1]
[1]: (Sanneh 1981b: 108-109) Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/SU25S5BX/items/UUUAZKKE/item-list
"In the field of religion and culture, the nineteenth century is said to have witnessed the golden age of Islam in the Futa Jalon. It was the century of great scholars and the growth of Islamic culture. All the disciplines of the Quran were known and taught: translation, the hadiths, law, apologetics, the ancillary sciences such as grammar, rhetoric, literature, astronomy, local works in Pular and Arabic, and mysticism. Nineteenth-century European visitors were highly impressed by the extent of the Islamization, which was visible in the large number of mosques and schools at all levels, the degree of scholarship, the richness of the libraries, and the widespread practice of Islamic worship. All this seems to have been facilitated by the use of the local language, Pular, as a medium of teaching and popularization of Islamic rules and doctrine." [1]
[1]: (Barry 2005: 539) Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/SU25S5BX/items/6TXWGHAX/item-list
"In the field of religion and culture, the nineteenth century is said to have witnessed the golden age of Islam in the Futa Jalon. It was the century of great scholars and the growth of Islamic culture. All the disciplines of the Quran were known and taught: translation, the hadiths, law, apologetics, the ancillary sciences such as grammar, rhetoric, literature, astronomy, local works in Pular and Arabic, and mysticism. Nineteenth-century European visitors were highly impressed by the extent of the Islamization, which was visible in the large number of mosques and schools at all levels, the degree of scholarship, the richness of the libraries, and the widespread practice of Islamic worship. All this seems to have been facilitated by the use of the local language, Pular, as a medium of teaching and popularization of Islamic rules and doctrine." [1]
[1]: (Barry 2005: 539) Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/SU25S5BX/items/6TXWGHAX/item-list
Salt. "Situated between the Bambara states and the coast, Futa Jallon both participated in raids and bought slaves for its domestic production while also selling the surplus at the coast to buy European goods and the salt needed for its pastoral economy." [1]
[1]: (Barry 1999: 293) Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/SU25S5BX/items/24W2293H/item-list