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Relevant bibliographies by topics / Gambia – History

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Journal articles

Academic literature on the topic 'Gambia – History'

Author: Grafiati

Published: 4 June 2021

Last updated: 4 February 2022

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Journal articles on the topic "Gambia – History"

1

Herlehy, Thomas J., and David P. Gamble. "The Gambia." International Journal of African Historical Studies 22, no. 3 (1989): 552. http://dx.doi.org/10.2307/220235.

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2

Jammeh, Buya. "Gambia gagged?" Index on Censorship 42, no. 4 (2013): 110–12. http://dx.doi.org/10.1177/0306422013513859.

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3

Wright, Donald R. "The Effect of Alex Haley's Roots on How Gambians Remember the Atlantic Slave Trade." History in Africa 38 (2011): 295–318. http://dx.doi.org/10.1353/hia.2011.0014.

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Beginning in late August 1974, I spent eight months in The Gambia, collecting oral traditions. My intention was to use what I obtained to reconstruct the history of Niumi, a precolonial “state” (Mandinka: banko) located at the mouth of the Gambia River. Over three centuries of slave trading in the river, Niumi was a dominant player in the region's political economy. Thus, one of my primary goals was to learn how Gambians remembered the centuries-long commerce that connected people living along the Gambia River to a vast Atlantic economic system, the heart of which was the sale and transportation of humans.To my disappointment, with only a few exceptions, Gambian informants did not recall much about the slave trade. In Albreda and Juffure, the two Gambia-River villages where people were most involved in dealings with Europeans during the slave-trading era, the best informants could say little beyond noting ruins of old buildings and mentioning vague doings of “the Portuguese.” In the end, only three informants were able and willing to say anything beyond the most banal generalities about the capture, movement, and sale of slaves that occurred in the Gambia River. My assessment was that in the body of stories that Gambians held in their collective memory, a vast void existed between tales of the long-ago, and likely mythical, origins of a clan, village, or state and events that occurred much more recently, in this case after the British settled Bathurst, near the river's mouth, in 1816.

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4

Jeng, Malick. "The Gambia: Journalists cleared." Index on Censorship 19, no. 2 (1990): 16. http://dx.doi.org/10.1080/03064229008534786.

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5

Gamble, David P., Arnold Hughes, and Harry A. Gailey. "Historical Dictionary of the Gambia." International Journal of African Historical Studies 33, no. 2 (2000): 448. http://dx.doi.org/10.2307/220709.

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6

Rolfe, M., C. M. Tang, S. Sabally, J. E. Todd, E. B. Sam, and A. B. Hatib N'jie. "Psychosis and Cannabis Abuse in the Gambia." British Journal of Psychiatry 163, no. 6 (1993): 798–801. http://dx.doi.org/10.1192/bjp.163.6.798.

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Cannabis abuse is a major public health problem in The Gambia and other parts of West Africa, and the rise in the incidence of psychotic illness reflects the increased background use of cannabis by the local population. A case-control study was performed to determine the association between psychosis and cannabis abuse in The Gambia and the importance of other risk factors. Out of 234 patients admitted to Campama Psychiatric Unit over 12 months, 210 (90%) were enrolled in a case-control study. Urine was tested for cannabinoid substances and 38% were positive compared with 12% of matched non-psychotic control subjects. Analysis of the matched pairs showed that a positive urinary cannabinoid test, cigarette smoking, alcohol consumption, travel to Europe and family history of mental illness were all significant risk factors for psychotic illness; Koranic education reduced the risk. There was a positive correlation among the psychotic patients between a positive urinary cannabinoid test and the use of alcohol, ataya tea and cigarette smoking; a family history of mental illness showed a negative correlation.

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7

Kretzschmar, Imogen, Ousman Nyan, Ann Marie Mendy, and Bamba Janneh. "Mental health in the Republic of The Gambia." International Psychiatry 9, no. 2 (2012): 38–40. http://dx.doi.org/10.1192/s1749367600003076.

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The Republic of The Gambia, on the west coast of Africa, is a narrow enclave into Senegal (which surrounds the nation on three sides), with a coastline on the Atlantic Ocean, enclosing the mouth of the River Gambia. The smallest country on mainland Africa, The Gambia covers 11 295 km2 and has a population of 1705 000. There are five major ethnic groups: Mandinka, Fula, Wolof, Jola and Sarahuleh. Muslims represent 95% of the population. English is the official language but a miscellany of minor languages are also spoken (Serere, Aku, Mandjago, etc.). The Gambia has a history steeped in trade, with records of Arab traders dating back to the ninth century, its river serving as an artery into the continent, reaching as far as Mauritania. Indeed, as many as 3 million slaves were sold from the region during the trans-Atlantic slave trade. The Gambia gained independence from the UK in 1965 and joined the Commonwealth of Nations.

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8

Bellagamba, Alice. "My Elderly Friends of The Gambia." Cahiers d'études africaines 53, no. 209-210 (2013): 345–66. http://dx.doi.org/10.4000/etudesafricaines.17353.

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9

Janson, Marloes. "Male Wives and Female Husbands." Journal of Religion in Africa 46, no. 2-3 (2016): 187–218. http://dx.doi.org/10.1163/15700666-12340084.

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The Tablighi Jamaʻat—a transnational Islamic missionary movement that propagates greater religious devotion and observance in The Gambia—opens the door to a new experience of gendered Muslim piety.Tablighor Islamic missionary work results in novel roles for women, who are now actively involved in the public sphere—a domain usually defined as male. To provide their wives with more time to engage intabligh, Tablighi men share the domestic workload, although this is generally considered ‘women’s work’ in Gambian society. Contrary to the conventional approach in scholarship on gender and Islam to study such inversion of gender roles in terms of Muslim women’s ‘empowerment’ and Muslim men’s ‘emancipation’, in the Gambian branch of the Jamaʻat the reconfiguration of gender norms seems to be motivated by Tablighis’ wish to return to the purported origins of Islam. Following the example of the Prophet’s wives, Tablighi women actively engage intablighand, taking Muhammad as their example, Tablighi men have taken over part of their wives’ household chores. Paradoxically, by reconfiguring gender norms Gambian Tablighis eventually reinstate the patriarchal gender order.

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10

Gijanto, Liza. "Historic Preservation and Development in Banjul, The Gambia." Journal of African Diaspora Archaeology and Heritage 2, no. 1 (2013): 93–114. http://dx.doi.org/10.1179/2161944113z.0000000003.

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