INTRODUCTION TO HUMANITY AND RACE A DEVELOPMENT BLUE-PRINT Africa is the cradle of humanity at the homo-erectus stage and sapientization took place from the adaptation of this primitive African stock under geographical conditions of different peoples and continents. Researchers in the humanistic palaeontology however established the birthplace of humanity in the Great Lake Regions of East Africa some where around the Omo Valley. The Golger Law calls for warm blooded animals to be pigmented in a hot climate. He also forwarded the idea that all the other races derived from the black race by more or less direct filiations, and that other peoples and continents were populated from Africa at the homo sapiens stages 150 000 years ago. It has been pinned in history that the first inhabitants of Europe were a migrating Blackman, the Grimaldi. Racial differences took place in Europe probably in Southern France and in Spain at the end of the last Wurmglaciation between 20 000 and 40 000 years ago. Therefore, the Cromagnon (Europoid) is an offsoot of the Grimaldi (Negroid man). Around the first century, the first continental civilizations were found in the west and south: Ghana, Nok-Ife Zimbabwe and others were founded. In other to develop an African ideology, we must first understand the principles of Africans themselves, there values and philosophy of life that evolved from there forefathers. It is therefore natural that with our total liberty of mind can draw from the common intellectual heritage of humanity, guided only by the imperatives of utility and efficiency. An ancient system of democracy evolved from this continent with a broadband constitution that governed the entire African people as a single race. The lineage ties and communal clan duties and the age grouping systems (Fullang kafoolu) were the earliest functional basis of Africa’s real source of democracy. This was a network of kinship from a common ancestral background that were epitomised in romantic glory through each succeeding generations by poets (Finnoolu) /wolof (Gawlo), and oral historians(Daa jaloolu) / wolof (Griots). Myths and legendary stories of royalty and divinity were handed down to us through these great people. The consensus of the council of elders became the supreme law of the village and the lineage management was the best galvanising force for unity and stability. THE HISTORY OF MBAYE KUNDA VILLAGE Mbaye kunda was founded by Mbaye Touray who was said to have migrated from Senegal. Mbaye , a wolof by tribe was born in Mbur to a Royal family. He was regarded as a man of capacious mind and can easily draw conclusions from evidence than could be expected of his neighbours. Such a man was not likely to neglect his social responsibilities and was never deficient of contour. Mbaye was never under lethean influence to explain his origin to his people and achieved a heightened interest of human dignity and self worth. Having accepted the compromise with Mansa Jimbamang Jawla, Mbaye worked for its fruits with which he joke defensively, might also be called tactical and tacful action skills.He was a flexible man. A man who was always willing to listen to the most orthodox advice. Mbaye meanwhile raised his bow on the international scene with an impressive success and agreeable success. Clearly he did not gain any political initiative and never intend for one. His reasons for migration were not shrouded in obscurity therefore, but not different from the reasons forwarded by other people and ethnic groups that were settled in other parts of the Gambia. However, as a result of heightened tension between the muslim jihadist groups and the Soninke worriors coupled with the power struggles of the land, the Mansa at ‘France’Barrow kunda sent one of his cobblers to go around the East in order to purchase a fighting horse. On arrival at Mbur, he was directed to Mbaye’s father .After thorough inspection of the paraded horses, choose the one according to the family members was the most fastest and aggressive horse. This required one of the boys to accompany the cobbler and the horse for a safe journey home. Mbaye who was familiar to the horse in question was therefore chosen for the task which eventually made this history. Having stayed in ‘France’Barrow kunda for sometime selling kola nuts, migrated to Kundam village not very far from Pirai in the Tumana District, Upper River Region. He stayed in Balissa kunda where he married his first wife and lived a healthy matrimonial life. Mbaye was ambitious at Kundam village and commanded respect among the villagers especially his in-laws. It was here we thought that he felt nostalgic because soon there after, he migrated to Dassilameh village in Sandu District, which was on a strategic route for him to return home. Mbaye Touray became more business oriented while in Dassilameh since business was flourishing at the river bank known as ‘Dassilameh Tenda’.Tenda is a mandinka word meaning crossing point. Dassilameh Tenda thus refers to a Dassilameh crossing point period. This was the time when river transportation was in high prominence and even after Mbaye, we the grandchildren used to bid farewell to ‘Lady Chilel’, the national Carrier. It was also a fertile groundnut buying center, shops were opened for business and Malian fishermen and hunters all made the Dassilameh Tenda more interesting and attractive. However, Mbaye employed some migrant workers of two tribes: Konnyaginkolu and Pajadinkolu mainly from the two Guineas- Pajadi and konyagie respectively. They worked for him in many areas especially for cattle rearing. One day while he took his cattle for grazing in the forest, he came across a Senegalese businessman and his family not very far from the disputed river bank and towards Pilinki swamps. His name was Morry Faye whom he discussed several business engagements and worked for him too as they called each other in this wolof phrase ‘Domm Baaye’. Morry Faye’s ruined compound and his immediate environment are now fallowed and these farm lands have been cultivated by the people from Mbaye kunda (The Touray Kunda Clan) for many years ago. As I am well informed, there is no claimant of these lands yet either they are infertile or infected by the devils, we are watching with our protuberant eyes widely opened. However, since the distance between Dassilameh village and the ‘Dassilameh Tenda’ was a considerable distance, Mbaye Touray formerly requested a land for settlement from the Mansa of Sandu Land, Jimbamang Jawla of Missirah Village. As the Mansa heard and seen , recognized Mbaye’s industrious efforts in the development of his Land; asked him to look around from the woods towards the river and settled with his family as he so desired and henceforth became a member of Sandu Land community. He therefore contributed immensely towards the development of Sandu like his contemporaries. I believed it is through his diverse experience in community management and his magnanimity that people always referred to Sandu as ‘The Power of Three’ : Jimbamang Jawla of Missira village Mbaye Touray of Mbaye kunda village Manjang Jatta of Jendeh village This is an enough guarantee for the people of Mbaye kunda to be part of the decision making processes of Sandu . The first of mbaye’s son who was credited and privileged to worked for the government of the Gambia and the welfare of her people was Alhagie Kebba Touray of blessed memory. He was nominated councillor in Sandu and contributed immensely towards many local government reforms. His appointment was described as ‘a dust filled the world’ when women moved the cooking to dassilameh village for wanton of space and location. My mother joined with other women in order to start cooking at the outskirt of the crowded village while others were gorgeously dressed in their traditional attires waiting for their new councillor, Alhagie Kebba Touray from Mbaye kunda. Alhagie Kebba was one of the famous businessman at Dassilameh Tenda and among the great men of the land who performed pilgrimage to the Holy City of Mecca by land using resources earned from the sweat of his brows. another son of Mbaye Touray who rise to prominence was Abdou Touray, an honourable Chief of Sandu District during the first Republic and executed his duties and responsibilities according to the Constitution (1970) and other laws of the Gambia. The news of his appointment was broadcast over the National Radio at 13:00 hours, the only Radio Gambia while he was returning home from Basse where his son, Muhamed Abdulkarim Touray, was hospitalised for infantile paralysis and the first day he had an error injection and the limbs missed the proper co-ordination of spinal nerve-signals as a result. The family members and well wishers from around the entire Division now called Region gathered in Mbaye kunda upon hearing the radio announcement. They organized themselves to file-pass villages along Basse-road until they met his convoy returning home with the government delegation. The moment was a unique spectacular occasion which was over shadowed by his son’s childhood sickness, polio – that’s me. He respectfully acknowledged the appointment but frankly declared that he cannot be happy unless his son walk with his legs. Unfortunately however, his obituary met me admitted to a hospital along side with my bereaved mother and I struggled throughout his fears of life until I gained some international recognition as a result of my mental ability. Dear Mba Abdou, I am writing this readable piece knowing fully well that you cannot read them and where as you can read them you cannot change the minds and the hearts of my generation. However, from the recollections of your whisperings, we knew very well that to die for something is better than to die for nothing. It is true that you don’t know the Joyous miracle of my birth, But I know the dark miracle Of your death. Confronting words for comforting Souls from the Quran, Impressive promises of Heaven and hell, Exhortation to virtue, warning Against evil exaltation of humility of faith, My tears flow and my voice joins The fervent amen, Others bend their heads for Silence to accept their destiny. You may know the shadow of my past, It dwells at the centre of my mind, It robs me of the root of my heart, And live in the core of my soul. The sickness you left me with, Is called polio, It was not only for me but , For all the children at my age. It was not devil incarnation or bad air, It was a divine decree and must be Accepted. It was not a natural punishment, As it was thought in those wild, Ignorant-dark days of your time, It was a natural endowment. Your death leaves me with nights of Restless spending, Many of the days gone by with the Depreciation of my soul My life’s confusion, Bondage around my neck, Veil covered my eyes, A guilty net woven with discrimination, Excruciating, haunting and beating on my body. My life’s confusion, Violets my every elation, A memory of my obscure past, A past of pure aversion, A past of apprehension, A past of perfidy and betrayal, Mba I wish no more to remember From the shadow of my past, For it passed when you passed away, It will not leave lingering in my hearts, But shall never ever denies me the satisfaction, Even though it would not leave me while Others leave me in the shadow of my past. Your predecessors yelled at the village bantaba, Area elders who knew noting sealed their mouth. They pulled out your fishing gears, But I still catch the fish where you caught Them for home consumption. They want to transfer the forest to Their neighbourhood, But I still live within the fauna and the Flora. They may transfer our village to their village, But our village is too small to fit in their village, Our village is boundless, colossal, mammoth, Massive, enormous, gigantic, mighty, Immeasurable, tremendous vast and great. Their village is dwarf, elfin, infinitesimal, trifling, shrunken, microscopic, stunted and undersized. Preachers said we shall meet you One day when the judgement day Come. With our body parts giving evidence, Every action speaks, And the Angel prosecuted never Lie for he shall hold the two voluminous Books from left hand and the right hand, Exhibit one and two, No chief your former position, No president your former president’s position, No prosecution witness other than the divine, No defence counsel or privy council, Other than your deeds, No appeal or repeal, either left or right, Heaven or hell, Judgement is final. As I look forward to that, Rest in eternal peace. Your son, Muhamed A Touray One of the grandsons of Mbaye Touray, Alhagie A.K Touray studied in the Gambia and the Republic of Sierra Leone before working with the Local Government at the revenue collection branch. He was duly elected Member of Parliament as an Independent Candidate from 1982 to 1987.Shortly afterwards he became a member of National Convention Party (NCP) together with a veteran Opposition Leader, the late Hon. Sheriff Mustapha Dibba. Before his nomination, he was looking at the depth of his grave, vowed to defend the people of Sandu even though he knew very well that any opposing candidate to the incumbent was likely to die or become insane. He and Batappa were the only sacrificial lamp for Sandu and their activities changed the political history of Sandu Consequency. In several parliamentary debates,Hon. A.k Touray was successful in exposing and expressing the problems of Sandu and provided the basis for justifications and maintained his stand in the project implementation strategies geared towards the development of Sandu. However, he lost his parliamentary seat to the People’s Progressive Party (PPP) during the 1987 General Elections. He joined the People’s Democratic Party (PDP) in the 90s and lost for the second time during the 1992 General Elections. Ak then travelled to the United State Of America where he worked and studied Para-Legal for nine consecutive years before returning home to boost the human resource-base of his beloved country. Similarly, many other grandchildren of Mbaye Touray are today working selflessly in various works of life. Senior Abdurahman Touray alias Morro concerned with the plight of the rural poor, worked with the defunct Gambia Produce Marketing Board (GPMB). Abdurahman also studied in The Gambia and abroad before working with the Insurance Companies for many years and held many senior positions. His works and activities safe many lives and properties to a diverse people. Abdurahman is a man of simplicity and self denial. His probable hobbies may include watching soccer and intimating with his beloved family. Brother Mbaye Touray studied in the Gambia and attended several international meetings. He studied agriculture since late 1970s and represented the Gambia in Taiwan and China in order to enhance agricultural productivity and food self-sufficiency. His works and activities took him across the length and breath of the Gambia and initiated many horticultural garden projects especially for the women .This is an opened secret in Sandu as he can be easily seen trekking on his motor cycle most of the time. Brother Muhammad Touray was born in Mbaye kunda and studied at St. Augustine’s High School. He studied medicine in West Germany and worked as a medical practitioner in Berlin Hospital. Brother Safiyony Touray alias Njundu travelled to Greece at early age and now based in Germany whilst brother Nfamara is in the united states of America with his family. Senior Alhagie Muhammad Touray alias Doudou or oustass is working with the ministry of education for many years. He studied the Quran at home and Sierra Leone and became a renowned preacher and educator of the Islamic Religion. He taught and is still teaching the Gambian children of what they knew not about their Religion in our schools today. Tom as I called him, was one of the first group of Quranic teachers who were trained in the Gambia College and became qualified teachers henceforth. Senior Alhagie Mbaye was born in Mbaye kunda and spent more than fourty years in France and the wider World.His children are French citizens by birth and they are working diligently in the government of France. Senior Shaikou Touray is responsible for the day to day affairs of Mbaye kunda and represented the village in many areas especially the local governance.Senior Alagie Touray alias Alagie Fenda is a famous land agent and helped many people to have shelter in the already crowded Greater Banjul Area. The youngest brother among the grandchildren of Mbaye, is me. I am Muhamed Abdulkarim Touray. There are many other grandchildren whose names are before me but numerous to mention them individually. They are very influential developmental wagons of the Gambia and their contributions cannot be underestimated or understated. Nyang kunda of Mbaye kunda today came from Nyakoi Madina now in Wuli West District. Mbaye’s marabout was Foday Bakary Nyang who used to send one of his sons on the request of Mbaye, to lead his family in Nafila prayers during the Holy month of Ramadan. The son, Ibrahima Nyang was later allocated a land for settlement and henceforth appointed as the Imam of Mbaye kunda. These group of learned men and women of Quran are sovereign people of the Gambia and only people with limited knowledge can stripped them of their traditional functions as Imam. Malang kunda migrated from pirai village, may be near the present day Bajonkoto village on the request of Mbaye Touray (Bajonkoto means a new settlement).There purpose of coming to the village was to mechanized the farming implements of Mbaye’s family and those of Ibrahima Nyang. The head of this family was Mamadi Malang accompanied by his brother Birong and Titi Malang. These traditional smiths or metal workers of Mbaye kunda started to mechanized agriculture at a time when very little was known about tilling the soil. They in short, feed the Nation using their hands in fire with crude metallic tools and low pay. These blacksmiths also functioned as mediators between in-laws and peace brokers in an event of clan conflict. Blacksmiths were the first group to be consulted before a man can divorce his wife or a wife to abandon her husband. They are the first host to any bride and will lead her to the husband’s compound before mid-night. We treasured and today admired one of their functions in shearing slaughtered animals especially sheep during ceremonies and festive occasions. Their share of meat includes part of the ribs ,pancreas, stomach and some parts of the small and the large intestines and tied them in bladder for their own lunch(they were respectfully called ‘’Nyamaalolu’’, meaning the people you feel shy to reject their proposals. The imam or one of his family member or an elderly person in the clan or village would have to slaughter any such animal. Any person among these group of people who slaughter the animal will have the share of the neck called ‘’cost of cutting the throat’’. If it is not today, one’s eye will never be full of salt to interfere in performing these duties without seeing any negative results. This was one of the abominable offence in the village history(yee taano maa).There are other compounds such as Jawla kunda headed by Fayerra,Touray kundanding, Modi Keitaya(a Malian who was brought home by Abdou Touray and Alhagie Kebba) but the name still applied even though it should be called Bambaye dindingo yaa; Sako yaa was named after Sako,a famous Malian hunter and a spiritual man. By virtue of his profession and outstanding character, Sako was privileged to married one of Mbaye Touray’s granddaughters called Makanni Touray (Makanni Lalla). What ever this process went on, and people formed themselves into groups under elders, chiefs or kings, something very important happened to society because the old natural quality began to disappear. It became stratified. we were divided into different social strata. Some people by birth had the right to become chiefs while others only have the right to say how chiefs ought to behave. Some other people were by birth must constitute the last ring of the social ladder, this are the slaves(Jonkundang koolu). Needless to say, men were contented to be standing for long on the same rung of the social ladder. Slaves pushed upward into freedom and sometimes kings pulled downward. Poor men climbed to wealth while rich men became poor. This movement up and down the social ladder greatly influence the events in the history of mbaye kunda. THE KAYAA OF MBAYE KUNDA {TRADITIONAL FISH FARMING} The Kayaa in Sandu belongs to Mansa Jimbamang Jawla of Missirah stretching along to Patineneh of Nyakoi Kerewan.Unlike fish farming, kayaa refers to a partial locking of the fish that were flooded into the swamps from the river through the creeks.As water returns back, the technical barrier made out of wooden sticks covered with nets and hooking jars will stop the fish from returning into the waters. At this time each compound or a community will choose a person or group of persons to be appointed as caretakers of the kayaa. They have the full support from the community elders to stop anyone fishing in or around this fishing site. As the water starts flooding into the swamps, the caretakers will have to come down to the trap in order to open water ways until tidal extent before it is closed. This exercise continues for several weeks or months depending on the quantity and the demand of the community before they send message to their relatives, friends and the neighbouring villages. As the date is announced for ending the ‘kayaa’, the invited people and villages will assemble at the river bank and the young people will now enter in the creek in order to withdraw the trapped fish. Soon there after the owners of the kayaa will start to discuss behind leaves after which the fish shall be shared according to their wish.The sharing ceremony will be followed by prayers more rain in the coming season, continued good health, long life for the elders and continued peace and tranquillity that enabled such a family gathering. Once upon a time, Mbaye kunda used to invite Jendeh village during the ‘ end of kayaa ’ceremony and when Alhagie Suntu Touray was the Alikalo of Mbaye kunda village (the first son of Mbaye Touray). This relationship was short lived when one day, the Allikalo of Jendeh village Yerra Jatta was returning home from Missirah passed through to the kayaa. He picked one fish and divided into two halves and sent the tail-end to Alhagie Suntu Touray of Mbaye kunda. Alhagie Suntu reacted angrily not because of the quantity but tail-end of fish indicates disrespect and disregarding authority. A strong statement was issued from Mbaye kunda that Jendeh village must disassociate themselves from the kayaa .Yerra Jatta vehemently denounced this statement and described Mbaye kunda as the ‘coming people’.Alhagie Suntu summoned Yerra Jatta of Jendeh to the Chief’s court in Diabugu village. The presiding Chief was Hon. Youkassey Drammeh who upon hearing from both sides, assisted by the council of elders or the right thinking members of the society concluded the judgement that, Mbaye kunda is and shall remained the legitimate owner of the kayaa and their environment. The wording of the hon. Chief was cautious for it foreshadowed what would soon happen. In order to make sure it happen, respect remained the keynote. These were facts that have been well documented and kept with the Local government authorities in order to avoid similar unforeseen circumstances. After this landmark ruling by the District Tribunal of Sandu, Titi Malang and Kebba Sissawo of Jendeh who were both blacksmiths and they functioned as Peace Brokers, mediated between these two Alikalos. Among other issues, they sought forgiveness from the people of Mbaye kunda for what they described as misunderstanding. They appealed to Alhagie Suntu for Jendeh to continue attending the traditional ‘end the kayaa ceremony’ since the court of the Land established the legitimate owner as Mbaye kunda of which Alagie Suntu agreed. Alhagie Suntu further explained that since Mbaye kunda is a custodian to many compounds in Dassilameh, he would like to invite them to end the kayaa.These compounds and heads were; Madi Bannorah of Bannora kunda Bakary Bintou Sanyang kunda Madina Touray of Touray kunda This was how Dassilameh came on board the Technical arrangement of the kayaa. However, after the demised of Alhagie Suntu Touray,his younger brother succeeded him as the Alikalo of Mbaye kunda.The new Alkalo is called Abdou Touray.He was a professional tailor and a fisherman and was also appointed by the former president Sir Dawda as the acting Chief of Sandu District . Hon. Chief Abdou followed the traditional rules and procedures of his elder brother and made few adjustments on the number of beneficiaries of the kayaa .He maintained that since Sawaneh kunda of Dassilameh are in-laws to Touray kunda (detail family history withheld) decided to invite the whole Dassilameh along side with Jendeh instead of the only three compounds from the village. MBAYE KUNDA RICE CULTIVATION Rice is the cereal crop of the monsoon and the equatorial regions. It grows to a height of about 1.5m (4ft 6in), and several seed head are found attached to each of the stalks. Rice those not only produces on any given area more food than any other grain, but also grow so quickly – 7 to 8cm in 24hrs, that under a favourable conditions, the same piece of land will yield two crops in the same season. In the early 1980s, rice irrigation was the main farming activity of the people of Mbaye kunda especially the women. It was introduced by the Chinese Technical Mission in collaboration with the Gambia Government. This is why the name ‘Chinese’ today refers to the area of the rice field which stood as a shadow of its former self. The site is now bushy and wholly neglected for wanton of lack of assistant and financial resources in order to continue the cultivation. However, a generative pumping machine was established at the river bank which pump water from the river through the main canal to irrigate the fields. Each plot had opening that opens to water the plots and closed at the will of the farmer. The ruined power House may be detected by any visitor and some objects that reveals human activity. An estimated 10 bags of rice(in 50kg bags) yield per plot were earned by one farmer in Mbaye kunda. Many such farmers owned more than one plot of land. If we multiply 10 bags by D50.00 then it will be D500.00 and by D1200 today may be around D12000.00.Collectively, 20 farmers each produced 10bags each for instance,D24000.00 will enter in the village in order to enhance the financial status of the people and enable them in food self-sufficiency. However, although rice is gone but the hardworking women in the village are engaged in vegetable gardens. They cultivated different varieties of vegetables ranging from cabbage, potatoes, tomatoes, spicy peppers of all taste and cassava just to name a few. These women woke up at cock crow to water their beds, returned home to cook breakfast and lunch for the family before watering in the evenings. This activities continues in the other days until rain falls. The vegetable gardens feels me with two things. It feels me with sadness but it also feels me with happiness. Sadly because half of their produce became rotten under their beds for wanton of proper storage facilities and a nearby market to sell these produce they toiled for many days and months. Happily because they used the other half for home consumption and saved them some dalasis and their foods become balance and children healthier than ever. Socially, the history of keeping animals were seen as a prestige in traditional Mbaye kunda. In fact, the keeping of such animals like horses, donkeys, sheep, goats and cattle indicates the masculinity and industrious efforts of a person. In this village therefore, the social status of a farmer was gauged through the number of domestic animals he rears and the number of men in front of his workforce. For this and other possible reasons was how every woman is entitled to a cow requested on top of her dowry. The people of Mbaye kunda are practicing muslims and discovered the rules of society that are best suited to nations, there would need to exist a superior intelligence who could understand the passions of men without feeling any of them, who had no affinity with our nature but knew it to the roots, whose happiness independence of ours but who would nevertheless make our happiness his concern, in fact a divine law-giver is needed. By standards, the most competent legislator is God of man himself .He knows all the mysteries of man’s being, makes no profit out of any human society, and needs no man. Hence the principles which can shape equitable social regulations must be learnt from a person who receives direct guidance from Almighty Allah whose teachings are the inspired revelations of that unique source, and who is wholly reliant on that infinite wisdom. Human laws aim only at the ordering of human society. They do not stay outside those limits, no touch non-social matters like personal conditions, attitudes of mind and spiritual excellence. They do not try to cure internal pollutions within the personality. It is only when personality problem issues in social disorder in action that they enter the scope of legal redress or measures. Man-made institutions pursue performance of the law: but in Islam the trustee for the law’s performance is a deep rooted faith; and muslims of Mbaye kunda as well as those all over the world duly performs their obligations by the force of morality and faith, even in matters where they are seen by no one except God alone. Security forces are only needed to control the tiny minority of criminal-minded hypocrites. Islam pays due regard both to inner purity of our hearts and to outward purity of our actions. It call those deeds of good , laudable and meritorious which spring from sincerity and faith. Islam gives precedence to the will of Allah rather than to the uncontrolled inclinations and sentiments of a majority of human beings. Islam refuses to strip the authorities in control of legislature and jurisprudence. This is why leaders are referred to as the servants of the people in modern concept of democracy and have noting other than to inspire their people; find solutions to their problems as they swore with the Holy book in their right hand to defend their people without fear or favour and ill will. This is the way forward in order to find a lasting peace in our civilised world today. THE HISTORY OF MBAYE KUNDA VILLAGE IN SANDU DISTRICT UPPER RIVER REGION WITH HAMMEH JAQUILL TOURAY The author Muhamed Abdulkarim Touray Hammeh Jaquill First impression / 2014-01-07 ACKNOWLEDGEMENT I am greatly indebted to Alhagie Mbaye Touray for the free flow of narrations of events that led to the establishment of Mbaye Kunda village and the accounts of ‘KAYAA’ situated at Mbaye kunda Tenda, Alhagie Karang Maddi Nyang for the brief account of Mbaye kunda and the coming of Nyang kunda, Afang Bakary Touray and Sainey Touray for the history of Touray Kunda, Malang Kunda for the accounts of their migration from Pirai to Mbaye kunda.The great men of the village,rest in eternal peace I am also indebted to the following people in their various capacities for transforming the history of Mbaye kunda into a readable piece: My beloved mother, for providing me with a joy of a father And a mother and assisted in the editing And proof reading of the whole [Haja Mama Manuscript to her last breath. Jakilly konoba] My wife for providing me with moral and [Alimatou Physical support. Gaye] My nephew and a friend in deed for the [Sarjo Accommodation and feeding and his wife Sakko] Who respectfully slept away from her beloved Husband during this trial moment for me to stay At home but slept outside the home. My brothers without whose support and blessing this book would not have been brought into fruition: Balla Kay Touray [ Balla Kay ] Alhagie Dodou Touray [ Oustass ] Sherrifo Touray [ Effo ] Alhagie Ak Touray [ AK Touray ] Babawa Touray [ Bawwah ] Sheikou Touray Mbaye Touray jnr [ Mbaye Fenda ] Abdourahman Touray [ Morro ] Alhagie Fenda Touray [ Alagie Fenda ] Nfamara Touray Faye kay Touray Muhamed Touray [ Hammeh funneh ] Saffiyoung Touray [ Njundu ] Muhamed Abdulkarim Touray
Posted on: Wed, 03 Dec 2014 10:18:57 +0000
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