Kingdom of Sine

Kingdom of Sine
Siin
ca. 1335
Map of Sine (ca. 1850)
Map of Sine (ca. 1850)
CapitalDiakhao
Common languagesSerer
Religion
Serer religion
GovernmentAbsolute monarchy, then constitutional monarchy from 2019 – present
Maad a Sinig, Lamane 
Historical eraMedieval
• Established
ca. 1335
• Abolition of the monarchy
1969
• Restoration of the monarchy
2019
Part of a series on the
History of Senegal
Coat of arms of Senegal
flag Senegal portal

The Kingdom of Sine (or Siin in Serer, variations: Sin or Siine) was a post-classical Serer kingdom along the north bank of the Saloum River delta in modern Senegal.[1]

Toponymy and Demonym

During the Guelowar Era the region was named after Sine-o-Méo Manneh (Serer proper: Siin o Meo Maane), sister of Maysa Wali Manneh.[2] The inhabitants are called Siin-Siin or Sine-Sine (a common structure for demonyms in Senegal, e.g. Bawol-Bawol and Saloum-Saloum / Saluum-Saluum, inhabitants of Baol and Saloum respectively).

Portuguese explorers in the 15th century referred to Sine as the kingdom of Barbaçim, a corruption of 'Bur-ba-Sine' (Wolof for 'King of Sine'), and its people as Barbacins (a term frequently extended by early writers to Serer people generally, while others insisted that Serreos and Barbacins were completely distinct peoples.) Old European maps frequently denote the Saloum River as the "River of Barbacins/Barbecins".[3] Alvise Cadamosto, a 15th-century Venetian navigator, slave trader, and chronicler, mistakenly distinguished between the "Sereri" (Serer people) and the "Barbacini", which seems to indicate that he was referring to two different people when in fact, the Kingdom of Sine was a Serer Kingdom.[4]

History

Further information: Timeline of Serer history, Serer ancient history, States headed by Serer Lamanes, Serer people, and Serer history

The history of Sine, which has been inhabited by the Serer people for centuries, can be divided into three main periods.[5]

Serer Exodus

Carte des peuplades du Sénégal de l'abbé Boilat (1853): an ethnic map of Senegal at the time of French colonialism. The pre-colonial states of Baol, Sine and Saloum are arrayed along the southwest coast, with the inland areas marked "Peuple Sérère".

The diverse peoples grouped under the term Serer include the Serer Seex (pronounced Seh or Seeh), subgroups with various dialects of Serer proper, and the Cangin speaking Serers, all of whom historically have moved across Senegambia.[6] According to historian Dennis Galvan, "The oral historical record, written accounts by early Arab and European explorers, and physical anthropological evidence suggest that the various Serer peoples migrated south from the Futa Tooro region (Senegal River valley) beginning around the eleventh century, when Islam first came across the Sahara."[7]

King War Jabi of Takrur first instituted Sharia law and persecuted any of his subjects who refused to abandon their traditional beliefs in favour of Islam.[8][9][10] In response, some began migrating south and west.[11][12] Over generations these people, possibly Pulaar speaking herders originally, moved through Wolof areas and entered the Siin and Saluum river valleys. This lengthy period of Wolof-Serer contact has left historians unsure of the origins of shared "terminology, institutions, political structures, and practices."[13] This migration was the process by which the Serer coalesced into a coherent ethnic group, separate from the Fula and the Wolof.[14]

The lamanes, in particular, who were the guardians of Serer spirituality, leaders and the landowning class, put up a strong resistance to conversion partly to preserve their religion, but also to preserve their assets and power from the centralizing tendencies of the state.[15] In some early Arab sources, the term lamlam became associated with "non-believers" in the region, which may have been a corruption of the Serer title Lamaan.[16] In summarizing the influence of Serer culture, history, religion and tradition on the Senegambia region in his paper "Vestiges historiques, trémoins matériels du passé clans les pays Sereer" (1993), historian and author Professor Charles Becker writes that:

Finally we should remember the important relic call Sereer in Fouta, but also in the former countries of the Ferlo, Jolof and Kajoor, which marked the migration of proto-Sereer, whose imprint on the Fouta was so significant and remains in the memory of the Halpulaareen.[17]

Lamanic Era

At the time of the Serer lamans, Sine was not called Sine. Instead, the roughly 60 villags were divided into states ruled by lamans, namely: Njafaj; Ña-UI; Joral; Ngohe-Pofin; Hiréna (west of Sine at the Petite Côte); and Singandum — which covers the two banks of the Sine valley.[18][19]

Niokhobaye Diouf notes that, just before the Guelowar's arrival in Sine, there were three notable rulers using the Serer title laman[20]:

  • Lam Sango, sometimes called Diarno Diouala (or Jarno Jouala), residing in Palmarin
  • Lam Diémé Fadial (or Lamaan Jame Faajaal), residing in Fadial (Faajaal in Serer)
  • Lam Wal Satim Ndok, residing in Ndok (east of current Sine)[20]

The Wagadou were century maternal dynasty of Soninke origin, descended from the Ghana Empire,[21] that ruled much of modern-day Senegal by marrying into Serer lamanic families.[22][23][24] Some of the notable Serer lamanic families included the Sarr family, the Joof family, the Ngom family, etc. These lamanic families formed a great council (the Great Council of Lamanes) to settle disputes. It was similar to a higher court where the lamanes sat to hear disputes brought in front of them so they could pass judgement. It was the last resort if a lamane from another part of Serer country could not decide on a case brought before him or the complainant was not satisfied with the judgment.[25][26][27] This Council would elect one of their own as head of the Council.

Founding of Sine

19th-century junjung from Sine.

The actual foundation date of the Kingdom of Sine is unclear, but in the 13th or 14th century Mandinka migrants entered the area from the southeast. They were led by a matrilinial clan known as the Gelwar. Father Henry Gravrand reports an oral tradition that one Maad a Sinig Maysa Wali Jaxateh Manneh fled with his family from Kaabu following a battle in 1335 which he calls the Battle of Troubang, "troubang" meaning "genocide" ; "to wipe out"; or "to annihilate" a family, clan, or people.[28][29] Charles Becker pointed out that Gravrand actually described the 1867 (or 1865) Battle of Kansala, although he as well as Senegalese historians Babacar Sedikh Diouf and Biram Ngom agree that the Guelowar dynasty, offshoots of the Ñaanco dynasty of Kaabu, had lost a dynastic struggle there, forcing them to seek refuge in Sine.[30][29]

Near Niakhar, they encountered the Serer, the Council agreed to grant them asylum,[30] and they joined to create a Gelwaar-led state with its capital at or near a lamanic estate at Mbissel.[31][32][33] Under the Serer–Guelowar alliance, Serer men from the noble families of Sine and later Saloum, married Guelowar women and the offsprings of those unions ruled as kings. The children of such unions and their descendants identified as Serer, spoke the Serer language, and followed Serer religion and customs.[34][31][35]

Serer oral history says that after Maysa Wali assimilated into Serer culture and served as legal advisor to the laman council of electors for atime, he was chosen by the lamans and people to rule.[36] He served as King of Sine from c. 1350-1370. Lamaan Jame Ngom of Faajaal, a member of the Ngom family and head of the council, was the one who crowned Maysa Wali, and spoke the proclamation words or crowning speech to him so he could repeat it during his coronation ceremony. He was renowned for organising Serer wrestling tournaments in his country (Faajaal). It was through those tournaments that the patriarch of the Faye family, the "great Serer wrestler" Boukar Djillakh Faye demonstrated his skills and was given the hand of a princess in marriage.[37][38]

The end of the Lamanic period led to a waning of the power and influence of the Lamanes, although the positions did not disappear.[20][39][34][31] Lamanic families pre-Guelowar had real powers and wealth, were heads of their states, and were the custodians of Serer spirituality (A ƭat Roog). After the Guelowar they kept their wealth and titles but were merely provincial chiefs. However, due to their connection to Serer religion, they did maintain some power, and could dethrone a reigning monarch if threatened.[40][41][42]

Under the Jolof Empire

According to legend, Maysa Wali elected the legendary Ndiadiane Ndiaye (Serer proper: Njaajaan Njaay) in c. 1360 as first Emperor of the Jolof Empire. He was the first king of modern Senegal to voluntarily gave his allegiance to Ndiadiane Ndiaye and asked others to do so, thereby making Sine a vassal of the Jolof Empire.[43] Oral traditions hold that the Jolof Empire was not an empire founded by conquest, but through a voluntary confederacy of states.[44] More likely, however, Jolof grew by a process of conquest. In some Serer dialects 'Njaajan Njaay' can be translated as 'catastrophe', indicating what impact his rule may have had on the Serer people.[45]

Serer oral tradition says that Sine never paid tribute to Ndiadiane Ndiaye nor any of his descendants, that the Jolof Empire never subjugated the kingdom, and Ndiadiane Ndiaye himself received his name from the mouth of Maysa Waly.[46][43] The historian Sylviane Diouf, however, states that "Each vassal kingdom—Walo, Takrur, Kayor, Baol, Sine, Salum, Wuli, and Niani—recognized the hegemony of Jolof and paid tribute."[47]

The Serer Kingdoms of Sine and Saloum were the first to leave the Jolof Empire, at least twenty-nine years before the famous Battle of Danki in 1549, which saw the other kingdoms gained their independence from Jolof.[44][48]

Middle Ages

Mbegane Ndour was the king of Sine around the turn of the 16th century (approx. 1495-1514 [citation needed]). Lilyan Kesteloot and Anja Veirman advanced the claim that, Mbegane defeated the Takruri marabout Moussa Eli Bana Sall, who at that time reigned over Saloum, by poisoning him with a viper.[49] The authors then went on to claim that, Mbegane Ndour was born of the matrilineal royal clan, but out of wedlock and with a relatively unimportant father. His marriage, they claim, with a princess and priestess of Baol propped up his legitimacy as well as helping him conquer Saloum.[49]

19th century and colonialism

Like most of their subjects in the 19th century, the Serer Kings of Sine and Saloum continued to follow Serer religion. On 18 July 1867, the prolific 19th century Sengalese Muslim cleric, jihadist, and slave trader[50][51][52] Maba Diakhou Bâ was defeated at The Battle of Fandane-Thiouthioune fighting against the King of Sine Maad a Sinig Kumba Ndoffene fa Maak Joof when he tried to launch jihad in Sine, but failed. Maba and his allied forces suffered a severe defeat, and he was killed in that battle.[53][54]

The rulers of Sine retained their title (Maad a Sinig) throughout the colonial period and did not lose official recognition until 1969 after the death of Maad a Sinig Mahecor Joof.[55]

Post Colonialism

In 2019, the Serer people of Sine decided to reinstate their monarchy, and Maad a Sinig Niokhobaye Fatou Diène Diouf was crowned King of Sine (Maad a Sinig) on 8 February 2019 at Diakhao, the precolonial capital of Sine. He belongs the Royal House of Semou Njekeh Joof via the branch of Maad a Sinig Semou Maak Joof, and a member of the Guelowar matrilineage through his mother Lingeer Fatou Diène.[56][57][58][59] Since Sine is now part of independent Senegal, Niokhobaye Diouf is a constitutional monarch with no official powers. His role is simply ceremonial and diplomatic. He does however, have influence and has been able to utilise the old pleasant cousinship between the Serer and Jola people by liaising with the King of Oussouye (Maan Sibiloumbaye Diédhiou) to help effect economic and cultural development, as well as bring about peace in Casamance, following decades long of the Casamance conflict.[60][58][59]

Economy

The economic base of Sine was agriculture and fishing. Millet and other crops were grown. Sine was very reluctant to grow groundnut for the French market, in spite of French colonial directives. It was less dependent on groundnut than other states. Deeply rooted in Serer conservatism and Serer religion, for several decades during the 19th century, the Serer farmers refused to grow it or when they did, they ensured that their farming cycle was not only limited to groundnut production. Their religious philosophy of preserving the ecosystem affected groundnut production in Sine. Even after mass production was later adopted, succession struggles in the late 19th century between the royal houses hampered production. However, the Kingdom of Sine was less susceptible to hunger and indebtedness, a legacy which continued right up to the last absolute monarch of Sine – Maad a Sinig Mahecor Joof. It was very common for people from other states to migrate to the Serer kingdoms of Sine and Saloum in search of a better life. The inhabitants of Sine (the "Sine-Sine") rarely migrated.[61]

Social organisation

See also: Serer religion and Saltigue

Some of the king's government (or the political structure of Sine) include: the Lamanes (provincial chiefs and title holders, not to be confused with the ancient Serer Lamanes); the heir apparents such as the Buumi, Thilas and Loul (in that order); the Great Farba Kaba (chief of the army); the Farba Binda (minister of finance, the police and the royal palace) and the Great Jaraff (the king's advisor and head of the noble council of electors responsible for electing the kings from the royal family).[62][63]

Political structure of Sine

The following list gives a condensed version of the political structure of Sine:[63]

Maad a Sinig (king of Sine)

  • Heir apparent
  • Central hierarchy
    • Great Jaraaf (head of the noble council responsible for electing kings; he is the equivalent of prime minister)
    • Great Farba Kaba (chief commander of the army)
    • Farba mbinda (minister of finance)
    • Lingeer (queen regnant/queen mother, head of the female court)—equivalent of minister for women, also judge cases relating to women))
  • Royal entourage
    • Paar no Maad (the chief griot of the king, who was very powerful and influential, usually very rich/financially well off due to their profession, knowledge, and master of speech), in Wolof kingdoms, they are referred to as buur geweel))
    • Family
  • Territorial command (the title holders)
    • Lamane (holders of noble title and land)—they are the descendants of the ancient Serer lamaans (the lamanic families))

See also

Notes

  1. ^ Klein 1968, p. 7.
  2. ^ Sarr 1986, p. 239.
  3. ^ Teixeira da Mota (1946: Pt. 1, p.58). For a detailed 16th-century Portuguese description of the Kingdom of Sine, see Almada (1594: Ch.2)
  4. ^ Boulègue, Jean. Le Grand Jolof, (XVIIIe – XVIe Siècle). (Paris, Edition Façades), Karthala (1987), p 16
  5. ^ see also Timeline of Serer history and Serer ancient history.
  6. ^ Mwakikagile, Godfrey, "The Gambia and Its People: Ethnic Identities and Cultural Integration in Africa." (2010), p 136, ISBN 9987-16-023-9
  7. ^ Galvan 2004, p. 51.
  8. ^ Page, Willie F., "Encyclopedia of African history and culture: African kingdoms (500 to 1500)." Vol.2, Facts on File (2001), pp. 199, ISBN 0-8160-4472-4
  9. ^ Oliver, Roland Anthony; Fage, J. D., "Journal of African history", Volume 10, Cambridge University Press (1969), p. 367,
  10. ^ Mwakikagile, Godfrey, "Ethnic Diversity and Integration in The Gambia: The Land, The People and The Culture," (2010), p. 11, ISBN 9987-9322-2-3
  11. ^ Levtzion, Nehemia (1975). Fage, John; Oliver, Roland (eds.). The Cambridge History of Africa: From c. 500 B.C. to A.D. 1050. Cambridge: Cambridge University Press. p. 675. ISBN 9780521209816.
  12. ^ Phillips 1981, p. 18.
  13. ^ Galvan 2004, p. 52.
  14. ^ Thiaw 2013, p. 97.
  15. ^ Thiaw 2013, p. 107.
  16. ^ Diop, Abdoulaye Bara, "Le tenure foncière en milieu rural Wolof (Sénégal): Historique et actualité." Notes Africaines, no. 118, (April 1968), IFAN, Dakar, pp. 48–52
  17. ^ Becker 1993, p. 4.
  18. ^ Ngom 1987, p. 7-8.
  19. ^ Gravrand 1983, p. 55-6, 164, 192.
  20. ^ a b c Diouf 1972, p. 705-6.
  21. ^ Kesteloot, Lilyan; Veirman, Anja; "Le mboosé: mythe de fondation et génie protecteur de Kaolack." IFAN (2007), p. 43
  22. ^ Chavane 1985, p. 28-34.
  23. ^ Phillips 1981, p. 52-71.
  24. ^ Institut fondamental d'Afrique noire. "Bulletin de l'Institut fondamental d'Afrique noire." Volume 38. IFAN (1976), pp 557-504.
  25. ^ Ngom 1987, p. 13-17.
  26. ^ Gravrand 1990, p. 16.
  27. ^ Société française d'histoire d'outre-mer, "Revue francaise d'histoire d'outre-mer, Volume 68." 1982, pp. 382-3
  28. ^ Institut fondamental d'Afrique noire, "Bulletin de L'Institut Fondamental D'Afrique Noire: Sciences humaines. Série B." IFAN (1972), p. 747
  29. ^ a b Sarr 1986, p. 235.
  30. ^ a b Ngom 1987, p. 5-9.
  31. ^ a b c Galvan 2004, p. 54.
  32. ^ Klein 1968, p. 8.
  33. ^ Van de Walle, Étienne (2006). African Households: Censuses And Surveys. M.E. Sharpe. p. 80. ISBN 978-0765616197.
  34. ^ a b Ngom 1987, p. 13.
  35. ^ Gravrand, Henry, "Le Gabou dans les traditions orales du Ngabou." Éthiopiques 28 special issue No, socialist journal of Black African culture (1981)
  36. ^ Ngom 1987, p. 69.
  37. ^ Becker 1993, p. 8.
  38. ^ Ngom 1987, p. 10-12.
  39. ^ Sarr 1986, p. 235-6.
  40. ^ Ngom, Biram Éthiopiques (revue), numéro 54, nouvelle série, vol. 7, semestre 1991
  41. ^ Kesteloot, Lilyan, Dieux d'eau du Sahel : voyage à travers les mythes, de Seth à Tyamaba, L'Harmattan, Paris, ; IFAN, Dakar, 2007, p. 123 (ISBN 978-2-296-04384-8)
  42. ^ Galvan 2004, p. 53.
  43. ^ a b Diop, Cheikh Anta, & Modum, Egbuna P., "Towards the African renaissance: essays in African culture & development", 1946–1960, p. 28
  44. ^ a b Charles, Eunice A. Precolonial Senegal: the Jolof Kingdom, 1800–1890. African Studies Center, Boston University, 1977. p 3
  45. ^ Thiaw 2013, p. 108.
  46. ^ Diouf 1972, p. 706.
  47. ^ Diouf, Sylviane, Servants of Allah: African Muslims enslaved in the Americas (New York: New York University Press, 1998), 19
  48. ^ Yoro Diaw [in] Barry, Boubacar, "The Kingdom of Waalo: Senegal Before the Conquest", Diasporic Africa Press (2012), p. 19, ISBN 9780966020113 [1]
  49. ^ a b Kesteloot, Lilyan; Veirman, Anja (1999). "Un lieu de mémoire sans stèle et sans visite guidée : le culte du Mboose à Kaolack (Sénégal)". Histoire d'Afrique : les enjeux de mémoire (in French). Paris: Karthala. p. 87-89. ISBN 978-2-86537-904-0.
  50. ^ Dispatch 175, March 23, 1863, CO 87/76, TNA, Kew. [in] Klein, 1968.
  51. ^ Sanneh, Lamin O., "Beyond Jihad: The Pacifist Tradition in West African Islam." Oxford University Press (2016), p. 206, ISBN 9780199351619 [2] (retrieved 12 April 2024)
  52. ^ Akyeampong, Emmanuel Kwaku; & Gates, Professor Henry Louis, Jr., "Dictionary of African Biography, Volumes 1-6." OUP USA (2012), p.p 323-4, ISBN 9780195382075 [3] (retrieved 12 April 2024)
  53. ^ Diouf 1972, p. 727-9.
  54. ^ Sarr 1986, p. 237-9.
  55. ^ Klein 1968, p. X.
  56. ^ Boursine.org (the official website of the Royal Institution of Sine), "Intronisation du Maad sinig Niokhobaye Diouf" (posted on 12 February 2020) [4] (retrieved: 27 March 2024)
  57. ^ Actu Sen, "Intronisation du Roi “Maad a Sinig” de Diakhao : 51 ans après, le Sine restaure la couronne." By Matar Diouf (10 February 2020) [5] (retrieved: 27 March 2024)
  58. ^ a b Le Quotidien, "Caravane de la paix : Les rois d’Oussouye et du Sine apôtres de la bonne parole." By Alioune Badara Ciss (27 May 2023) [6] (retrieved: 27 March 2024)
  59. ^ a b The Point, "King of Madala Sinic [Maad a Sinig] visits Senegalese Embassy in Gambia." By Adama Jallow (23 May 2023).[7] (retrieved: 27 March 2024)
  60. ^ Seneweb, "Casamance : Le roi Niokhobaye Fatou Diène Diouf et le roi Sibiloumbaye Diédhiou cultivent la paix." By Absa Diongue (15 May 2023)[8] (retrieved: 27 March 2024)
  61. ^ Klein 1968, p. 134, 203–4.
  62. ^ Sarr 1986, p. 21-30.
  63. ^ a b Klein 1968, p. 12.

Sources

Further Reading

  • Almada, André Alvares (1594) Tratado breve dos Rios de Guiné do Cabo-Verde: desde o Rio do Sanagá até aos baixos de Sant' Anna 1841 edition, Porto: Typographia Commercial Portuense. online
  • Diop, Cheikh Anta & Modum, Egbuna P. Towards the African renaissance: essays in African culture & development, 1946–1960
  • Diouf, Mahawa. Ethiopiques n°54. Revue semestrielle de culture négro-Africaine. Nouvelle série volume 7. 2e semestre 199.
  • Teixera da Mota, Avelino (1946) "A descoberta da Guiné", Boletim cultural da Guiné Portuguesa, P. 1 in Vol. 1, No. 1 (Jan).
  • Boulègue, Jean. Le Grand Jolof, (XVIIIe – XVIe Siècle). (Paris, Edition Façades), Karthala (1987), p 16, 169
  • Research in African literatures, Volume 37. University of Texas at Austin. African and Afro-American Studies and Research Center, University of Texas at Austin, p 8. African and Afro-American Studies and Research Center, University of Texas (at Austin) (2006)
  • Taal, Ebou Momar, Senegambian Ethnic Groups: Common Origins and Cultural Affinities Factors and Forces of National Unity, Peace and Stability. 2010
  • Foltz, William J., From French West Africa to the Mali Federation, Volume 12 of Yale studies in political science, p136. Yale University Press, 1965
  • Kerr, Robert, "A general history of voyages and travels to the end of the 18th century." J. Ballantyne & Co. (1811), pp. 238–240
  • Verrier, Frédérique, "Introduction. Voyages en Afrique noire d'Alvise Ca'da Mosto (1455 & 1456)". Chandeigne, Paris (1994), p. 136.
  • Russell, Peter E., "Prince Henry 'the Navigator': a life." New Haven, contribution: Yale University Press (2000), pp. 299–300
  • Charles, Eunice A., "Precolonial Senegal: The Jolof Kingdom, 1800–1890", Boston University, "African Studies Program, African Research Studies, Issues 12-14", (1977), p. 3
  • Barry, Boubacar, "The Kingdom of Waalo: Senegal Before the Conquest", Diasporic Africa Press (2012), p. 19, ISBN 9780966020113
  • NDao, Papa Lamine, "Cahier Historique Du Saloum." p. 13, ISBN 9782952865395 [9] (retrieved 28 March 2024)
  • Joof, Alhaji A.E. Cham Joof, "Chossani Senegambia", Weekend Observer, 19–21 July 1996, p. 11 [in] Gamble, David P., "The North Bank of the Gambia: Places, People, and Population, Volume 2." (Volumes 36-38 of Gambian studies The North Bank of the Gambia: Places, People, and Population, David P. Gamble), D.P. Gamble (1999), p. 21
  • Brigaud, Felix, "Histoire traditionnelle du Sénégal", Étude Sénégalaises n° 9, fascicule 9, CRDS — Sénégal, Saint-Louis du Sénégal, 1962, pp. 159–161
  • Keese, Alexander, "Ethnicity and the Colonial State: Finding and Representing Group Identifications in a Coastal West African and Global Perspective (1850–1960)." BRILL, (2015), p. 152, ISBN 9789004307353 [10] (retrieved 28 March 2024)
  • Shams, Feraidoon, "State and Society in Africa: Perspectives on Continuity and Change." University Press of America (1995), p. 98, ISBN 9780819199775
  • Bâ, Abdou Bouri, "Essai sur l’histoire du Saloum et du Rip." Avant propos par Charles Becker et Victor Martin. Publié dans le Bulletin de l’Institut Fondamental d’Afrique Noire. Tome 38 , Série B, n° 4, octobre 1976, (p. 813 - 860)
  • Coifman, Victoria Bomba, "History of the Wolof State of Jolof Until 1860 Including Comparative Data from the Wolof State of Walo, Volume 2." University of Wisconsin-Madison (1969)
  • Dyao, Yoro, "Légendes et coutumes sénégalaises. Cahiers de Yoro Dyao." Publiés et commentés par Henri Gaden, E. Leroux, (1912), p. 16
  • The Seereer Resource Centre, "Cosaani Sénégambie." Traduit et transcrit par The Seereer Resource Centre : Juillet 2014. « Cosaani Sénégambie » (« L’Histoire de la Sénégambie») : 1ere Partie relatée par Macoura Mboub du Sénégal. 2eme Partie relatée par Jebal Samba de la Gambie [in] programme de Radio Gambie: « Chosaani Senegambia ». Présentée par: Alhaji Mansour Njie. Directeur de programme: Alhaji Alieu Ebrima Cham Joof. Enregistré a la fin des années 1970, au début des années 1980 au studio de Radio Gambie, Bakau, en Gambie (2eme partie) et au Sénégal (1ere partie) [in] onegambia.com [in] The Seereer Resource Centre (SRC) (« le Centre de Resource Seereer ») p. 21, [in] Doukument [11] (retrieved 28 March 2024)
  • Diouf, Sylviane, "Servants of Allah: African Muslims enslaved in the Americas" (New York: New York University Press, 1998)
  • Charles, Eunice A. "Precolonial Senegal: the Jolof Kingdom, 1800–1890." African Studies Center, Boston University, 1977.
  • Van de Walle, Étienne (2006). "African Households: Censuses And Surveys." M.E. Sharpe. ISBN 978-0765616197.