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52-610: Before the Liberian civil war it was a busy crossroads town, with a large weekly market. The population was principally from the Lorma and Mandingo tribes, with other ethnic groups from surrounding areas also present. It boasted a number of schools, including the public Voinjama Multilateral High School, as well as Saint Joseph's Catholic school under the direction of Sister Joan Margaret Kelly, and private schools run by Swedish missionaries and other groups. The Voinjama airport, outside of town on

104-612: A West African ethnic group living primarily in mountainous, sparsely populated regions near the border between Guinea and Liberia . Their population was estimated at 330,000 in the two countries in 2010. They are closely related to the Mende people . The Loma speak a language in the Southwestern branch of the Mande languages , belonging to the Niger-Congo family of languages. The language

156-604: A West African ethnic group primarily found in southern Mali , The Gambia , southern Senegal and eastern Guinea . Numbering about 11 million, they are the largest subgroup of the Mandé peoples and one of the largest ethnolinguistic groups in Africa . They speak the Manding languages in the Mande language family, which are a lingua franca in much of West Africa. Virtually all of Mandinka people are adherent to Islam , mostly based on

208-472: A kafu (confederation) headed by a kafu-tigi . The Keita clan initially held the status of kafu-tigi before Sundiata 's expansion and the creation of the mansa (king/emperor). The Mandinka people have traditionally been a socially stratified society, as are many West African ethnic groups with castes . The Mandinka society, states Arnold Hughes, a professor of West African Studies and African Politics, has been "divided into three endogamous castes –

260-587: A marabout , who knows the protective formulas. In most cases, the people do not make important decisions without first consulting a marabout. Marabouts, who have Islamic training, write Qur'anic verses on slips of paper and sew them into leather pouches ( talisman ); these are worn as protective amulets. The conversion of the Mandinka to Islam took place over many centuries. According to Robert Wyndham Nicholls, Mandinka in Senegambia started converting to Islam as early as

312-470: A Muhammad's granddaughter, states Toby Green, is fanciful, but these conflicting oral histories suggest that Islam had arrived well before the 13th century and had a complex interaction with the Mandinka people. Through a series of conflicts, primarily with the Fula -led jihads under Imamate of Futa Jallon , many Mandinka converted to Islam. In contemporary West Africa, the Mandinka are predominantly Muslim, with

364-523: A caravan carrying gold. Shihab al-Umari , the Arabic historian, described his visit and stated that Musa built mosques in his kingdom, established Islamic prayers and took back Maliki school of Sunni jurists with him. According to Richard Turner – a professor of African American Religious History, Musa was highly influential in attracting North African and Middle Eastern Muslims to West Africa. The Mandinka people of Mali converted early, but those who migrated to

416-526: A chief and group of elders. Mandinka has been an oral society , where mythologies, history and knowledge are verbally transmitted from one generation to the next. Their music and literary traditions are preserved by a caste of griots , known locally as jalolu (singular, jali ), as well as guilds and brotherhoods like the donso ( hunters ). Between the 16th and 19th centuries, many Muslim and non-Muslim Mandinka people, along with numerous other African ethnic groups, were captured, enslaved and shipped to

468-456: A council of upper-class elders and a chief who functions as a first among equals. In Mandinka society the lu (extended family) is the basic unit, and is led by a fa (family head) who manages relations with other fa . A dugu (village) is formed by a collection of lu , and the dugu is led by the fa of the most important lu , aided by the dugu-tigi ( village head or fa of the first lu that settled there). A group of dugu-tigi form

520-483: A cow's tendons). It is played to accompany a griot's singing or simply on its own. A Mandinka religious and cultural site under consideration for World Heritage status is located in Guinea at Gberedou/Hamana . The kora has become the hallmark of traditional Mandinka musicians ". The kora with its 21 strings is made from half a calabash, covered with cow's hide fastened on by decorative tacks. The kora has sound holes in

572-541: A few regions where significant portions of the population are not Muslim, such as Guinea Bissau, where 35 percent of the Mandinka practice Islam, more than 20 percent are Christian, and 15 percent follow traditional beliefs. Slave raiding, capture and trading in the Mandinka regions may have existed in significant numbers before the European colonial era, as is evidenced in the memoirs of the 14th century Moroccan traveller and Islamic historian Ibn Battuta . Slaves were part of

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624-479: A part of many fragmented kingdoms that formed after the collapse of Ghana empire in the 11th century. During the rule of Sundiata Keita , these kingdoms were consolidated, and the Mandinka expanded west from the Niger River basin under Sundiata's general Tiramakhan Traore . This expansion was a part of creating a region of conquest, according to the oral tradition of the Mandinka people. This migration began in

676-729: A part of their Poro secret rites of passage. The largest masks are about six feet high, contain feather decorations and believed by Loma to have forest spirits. The Loma people farm rice, but in shifting farms. They are exogamous people, with patrilineal social organization in matters related to inheritance, succession and lineage affiliations with one-marriage rule. Joint families, or virilocal communities are common, wherein families of brothers settle close to each other. The Loma people are also referred to as Buzi , Buzzi , Logoma , Toale , Toali , Toa , or Tooma . Mandinka people Western Maninka , Eastern Maninka , Kita Maninka language , Mandinka The Mandinka or Malinke are

728-512: A rich oral history that is passed down through sung versions by griots . This passing down of oral history through music has made the practice of music one of the most distinctive traits of the Mandinka. They have long been known for their drumming and also for their unique musical instrument, the kora . The kora is a twenty-one-stringed West African harp made from a halved, dried, hollowed-out gourd covered with cow or goat skin. The strings are made of fishing line (these were traditionally made from

780-628: A ride on a public car south to Zorzor , Gbarnga and Monrovia , west to Kolahun , Foya and Sierra Leone , or north to the Guinean border, four miles away. Voinjama featured numerous churches of many different denominations as well as a mosque situated in the predominantly Muslim area of town known as the Mandingo Quarter. As capital of the county, it served as a government headquarters housing county officials and offices as well as being home to numerous international development projects, including

832-723: A trade involving Mandinka slaves is from and after 1497 CE. In parallel with the start of the trans-Atlantic slave trade, the institution of slavery and slave-trading of West Africans into the Mediterranean region and inside Africa continued as a historic normal practice. Slavery grew significantly between the 16th and 19th centuries. The Portuguese considered slave sources in Guinea and Senegambia parts of Mandinka territory as belonging to them; their 16th to 18th-century slave trade-related documents refer to "our Guinea" and complain about slave traders from other European nations superseding them in

884-479: Is made in the village or compound for the return of the children. A celebration marks the return of these new adults to their families. As a result of these traditional teachings, in marriage a woman's loyalty remains to her parents and her family; a man's to his. The women among the Mandinka people, like other ethnic groups near them, have traditionally practiced female genital mutilation (FGM), traditionally referred to as "female circumcision." According to UNICEF ,

936-492: Is minimal; the literacy rate in Latin script among these Mandinka is quite low. But, more than half the adult population can read the local Arabic script (including Mandinka Ajami ). Small Qur'anic schools for children where this is taught are quite common. Mandinka children are given their name on the eighth day after their birth. The children are almost always named after a very important person in their family. The Mandinka have

988-474: Is similar to the Kpelle , Mende , Vai , and Bandi languages. The Loma refer to their language as Löömàgòòi [lɔːmàɡòːi] or Löghömàgòòi [lɔɣɔmàɡòːi] ). The Loma people, led by Wido Zobo and assisted by a Loma weaver named Moriba, developed a writing script for their language in the 1930s. This writing script contains at least 185 characters. The Mandinka , Koniaka , and Kissi refer to

1040-409: Is the predominant profession among the Mandinka, men also work as tailors, butchers, taxi drivers, woodworkers, metalworkers, soldiers, nurses, and extension workers for aid agencies. Today, most Mandinka people practice Islam . Some Mandinka syncretise Islam and traditional African religions . Among these syncretists, it is believed that spirits can be controlled mainly through the power of

1092-828: The Americas . They intermixed with slaves and workers of other ethnicities, creating a Creole culture. The Mandinka people significantly influenced the African heritage of descended peoples now found in Brazil , the Southern United States and, to a lesser extent, the Caribbean . The history of Mandinka, as with many Mandé peoples, begins with the Ghana Empire , also known as Wagadu. Mande hunters founded communities in Manden , which would become

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1144-501: The Maliki jurisprudence. They are predominantly subsistence farmers and live in rural villages. Their largest urban center is Bamako , the capital of Mali. The Mandinka are the descendants of the Mali Empire , which rose to power in the 13th century under the rule of king Sundiata Keita , who founded an empire that would go on to span a large part of West Africa. They migrated west from

1196-774: The Niger River in search of better agricultural lands and more opportunities for conquest. Nowadays, the Mandinka inhabit the West Sudanian savanna region extending from The Gambia and the Casamance region in Senegal , Mali , Guinea and Guinea Bissau . Although widespread, the Mandinka constitute the largest ethnic group only in the countries of Mali, Guinea and The Gambia. Most Mandinka live in family-related compounds in traditional rural villages. Their traditional society has featured socially stratified castes. Mandinka communities have been fairly autonomous and self-ruled, being led by

1248-589: The 13th century. The Mandinka castes are hereditary, and marriages outside the caste was forbidden. Their caste system is similar to those of other ethnic groups of the African Sahel region. These castes are also common across Mandinka communities such as those in The Gambia , Mali , Guinea , and other countries. The Mandinka practice a rite of passage, kuyangwoo , which marks the beginning of adulthood for their children. At an age between four and fourteen,

1300-558: The 17th century, and most of Mandinka leatherworkers there converted to Islam before the 19th century. Mandinka musicians, however, were last, converting to Islam mostly in the first half of the 20th century. As in other locales, these Muslims have continued some of their pre-Islamic religious practices as well, such as their annual rain ceremony and "sacrifice of the black bull" to their past deities. Most Mandinka live in family-related compounds in traditional rural villages. Mandinka villages are fairly autonomous and self-ruled, being led by

1352-463: The Caribbean until the period between the mid-18th through to the 19th century. During these years, slave trade records show that nearly 33% of the slaves from Senegambia and Guinea-Bissau coasts were Mandinka people. Hawthorne suggests three causes of Mandinka people being taken captive as slaves during this era: small-scale jihads by Muslims against non-Muslim Mandinka, non-religious reasons such as

1404-561: The Lofa County Agricultural Development Project. It is served by a number of US Peace Corps Volunteers (Tarnue and Akoi) and Japan Overseas Cooperation Volunteers. Subsistence rice farming was the principal occupation of most of the population. The rice generally grown in Liberia is dryland rice, on ground cleared through slashing and burning of the abundant forest land, and not paddy rice as in other parts of

1456-598: The Loma as Toma . Loma refer to themselves as Löömàgìtì ( IPA: [lɔːmàɡìtì] , or Löghömagiti [lɔɣɔmaɡiti] in Guinea). They have retained their Traditional Religion, and resisted the Islamic jihads. The Loma people called the religious conflict with Mandinka people as a historic 'rolling war'. The Loma people are notable for their large wooden masks that merge syncretic animal and human motifs. These masks have been

1508-462: The Mandinka people and their neighbours, combined with weapons sold by slave traders and lucrative income from slave ships to the slave sellers, fed the practice of groups raiding for captives, conducting manhunts, and taking slaves. The victimised ethnic group felt justified in retaliating. Slavery was already an accepted practice before the 15th century, when most enslaved people were taken on routes to North Africa and western Asia by Arab traders. As

1560-422: The Mandinka since pre-Islamic days. A Mandinka man is legally allowed to have up to four wives, as long as he is able to care for each of them equally. Mandinka believe the crowning glory of any woman is the ability to produce children, especially sons. The first wife has authority over any subsequent wives. The husband has complete control over his wives and is responsible for feeding and clothing them. He also helps

1612-655: The coast and in the hilly Fouta Djallon and plateau areas of West Africa. Their presence and products attracted Mandika merchants and brought trading caravans from north Africa and the eastern Sahel , states Toby Green – a professor of African History and Culture. It also brought conflicts with other ethnic groups, such as the Wolof people , particularly the Jolof Empire . The caravan trade to North Africa and Middle East brought Islamic people into Mandinka people's original and expanded home region. The Muslim traders sought presence in

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1664-701: The demand grew, states Barry, Futa Jallon, led by an Islamic military theocracy, became one of the centers of this slavery-perpetuating violence. Farim of Kaabu (the commander of Mandinka people in Kaabu) energetically hunted for slaves on a large scale. Martin Klein (a professor of African Studies) states that Kaabu was one of the early suppliers of African slaves to European merchants. The historian Walter Rodney states that Mandinka and other ethnic groups already held slaves who had inherited slavery by birth, and who could be sold. The Islamic armies from Sudan had long established

1716-556: The economic greed of Islamic elites who wanted imports of goods and tools from the coast, and attacks by the Fula people on the Mandinka's Kaabu , with consequent cycle of violence. In the 21st century, the Mandinka continue as rural subsistence farmers who rely on peanuts , rice , millet , maize , and small-scale husbandry for their livelihood. During the wet season , men plant peanuts as their main cash crop. Men also grow millet. The women grow rice (traditionally, African rice ), tending

1768-399: The female genital mutilation practices. Marriages are traditionally arranged by family members rather than by either the bride or groom. This practice is particularly prevalent in the rural areas. The suitor's family formally sends Kola nuts, a bitter nut from a tree, to the male elders of the bride-to-be. If they accept the nuts, the courtship may begin. Polygamy has been practiced among

1820-533: The female genital mutilation prevalence rates among the Mandinka of The Gambia is the highest at over 96%, followed by FGM among the women of the Jola people at 91%, and Fula people at 88%. Among the Mandinka women of some other countries of West Africa, the FGM prevalence rates are lower, but still range between 40% and 90%. This cultural practice, locally called Niaka or Kuyungo or Musolula Karoola or Bondo , involves

1872-441: The freeborn ( foro ), slaves ( jongo ), and artisans and praise singers ( nyamolo ). The freeborn castes are primarily farmers. The enslaved strata included labor providers to the farmers, as well as leather workers, pottery makers, metal smiths, griots , and others. The Mandinka Muslim clerics and scribes have traditionally been considered a separate occupational caste called Jakhanke , with their Islamic roots traceable to about

1924-541: The host Mandinka community, and this likely initiated proselytizing efforts to convert the Mandinka from their traditional religious beliefs into Islam. In Ghana , for example, the Almoravids had divided its capital into two parts by 1077, one part was Muslim and the other non-Muslim. The Muslim influence from North Africa had arrived in the Mandinka region before this, via Islamic trading diasporas. In 1324, Mansa Musa who ruled Mali , went on Hajj pilgrimage to Mecca with

1976-565: The later part of the 13th century. The beginnings of Mandinka We originated from Tumbuktu in the land of the Mandinka: the Arabs were our neighbours there... All the Mandinka came from Mali to Kaabu . Another group of Mandinka people, under Faran Kamara – the son of the king of Tabou – expanded southeast of Mali, while a third group expanded with Fakoli Kourouma. With the migration, many gold artisans and metal working Mandinka smiths settled along

2028-532: The partial or total removal of the clitoris, or alternatively, the partial or total removal of the labia minora with the clitoris. Some surveys, such as those by the Gambia Committee on Traditional Practices (GAMCOTRAP), estimate FGM is prevalent among 100% of the Mandinka in Gambia . In 2010, after community efforts of UNICEF and the local government bodies, several Mandinka women's organization pledged to abandon

2080-490: The plants by hand. This is extremely labour-intensive and physically demanding work. Only about 50% of the rice consumption needs are met by local planting; the rest is imported from Asia and the United States. The oldest male is the head of the family, and marriages are commonly arranged. Small mud houses with conical thatch or tin roofs make up their villages, which are organised on the basis of clan groups. While farming

2132-621: The political and cultural center of the Mandinka, but also in Bambuk and the Senegal river valley. The Mande diaspora from Ghana extended from the Atlantic Ocean to Gao . The mythical ancestors of the Malinké and the Bambara people are Kontron and Sanin, the founding "hunter brotherhood". Manden was famous for the large number of animals and game that it sheltered, as well as its dense vegetation, so

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2184-464: The practice of slave raids and trade. Fula jihad from Futa Jallon plateau perpetuated and expanded this practice. These jihads captured the highest number of slaves to sell to Portuguese traders at the ports controlled by Mandinka people. The insecure ethnic groups, states Rodney, stopped working productively and tried to withdraw for security, which made their social and economic conditions more desperate. Though less powerful, such groups also joined

2236-510: The retaliatory cycle of slave raids and violence. Walter Hawthorne (a professor of African History) states that the Barry and Rodney explanation was not universally true for all of Senegambia and Guinea, where high concentrations of Mandinka people have traditionally lived. Hawthorne says that numerous Mandinka were not exported to the various European colonies in North America, South America and

2288-433: The road to Zorzor , featured a grass landing strip and flight service several times a week from Monrovia through the national carrier, Air Liberia . The city had an electric generating station (with power in the evening) and a water treatment plant that supplied running water for most of the town. There were numerous general goods stores on the main road and a large parking station in the central plaza where one could catch

2340-456: The slave trade. Their slave exports from this region nearly doubled in the second half of the 18th century compared to the first, and most of these slaves disembarked in Brazil. Scholars have offered several theories on the source of the transatlantic slave trade of Mandinka people. According to Boubacar Barry, a professor of History and African Studies, chronic violence between ethnic groups such as

2392-523: The socially stratified Mandinka people, and several Mandinka language words, such as Jong or Jongo refer to slaves. There were fourteen Mandinke kingdoms along the Gambia River in the Senegambia region during the early 19th century, for example, where slaves were a part of the social strata in all these kingdoms. According to Toby Green, selling slaves along with gold was already a significant part of

2444-625: The trans-Saharan caravan trade across the Sahel between West Africa and the Middle East after the 13th century. With the arrival of Portuguese explorers in Africa as they looked for a sea route to India, the European purchase of slaves had begun. The shipment of slaves by the Portuguese, primarily from the Jolof people, along with some Mandinka, started in the 15th century, states Green, but the earliest evidence of

2496-511: The west did not convert and retained their traditional religious rites. One of the legends among the Mandingo of western Africa is that the general Tiramakhan Traore led the migration, because people in Mali had converted to Islam and he did not want to. Another legend gives a contrasting account, and states that Traore himself had converted and married Muhammad 's granddaughter. The Traore's marriage with

2548-412: The wives' parents when necessary. Wives are expected to live together in harmony , at least superficially. They share work responsibilities of the compound, such as cooking, laundry, and other tasks. Mandinka culture is rich in tradition, music, and spiritual ritual. The Mandinka continue a long oral history tradition through stories, songs, and proverbs. In rural areas, the influence of western education

2600-498: The world. Other prominent crops grown in the Voinjama area were cassava , potato greens, collard greens , and palm nuts , from which the popular red palm oil was extracted. " Palm wine " harvested from certain palm trees was also popular. 8°25′N 9°45′W  /  8.417°N 9.750°W  / 8.417; -9.750 Loma people The Loma people , sometimes called Loghoma , Looma , Lorma or Toma , are

2652-430: The youngsters have their genitalia ritually mutilated (see articles on male and female genital mutilation ), in separate groups according to their sex. In years past, the children spent up to a year in the bush, but that has been reduced now to coincide with their physical healing time, between three and four weeks. During this time, they learn about their adult social responsibilities and rules of behaviour. Preparation

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2704-508: Was a very popular hunting ground. The Camara (or Kamara) are believed to be the oldest family to have lived in Manden, after having left Wagadou, due to drought. They founded the first village of Manding, Kiri, then Kirina, Siby , Kita . A very large number of families that make up the Mandinka community were born in Manden. Manding is the province from which the Mali Empire started, under the leadership of Sundiata Keita . The Manden were initially

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