Monrovia – Solomon Weawea, Executive Director of the Liberia National Heritage and Culture Development Association (LNHCDA), has sparked a scholarly debate with his recent inquiries into the historical recognition of the Mandingo and Fula tribes, as well as the legacy of the enigmatic leader, Sao Boso Kamara.
By Kongoi Gborkorquelli, Contributing Writer
Weawea raised critical questions regarding the historical and political recognition of the Mandingo and Fula tribes in Liberia.
He pointed out that while Liberia is made up of 16 tribes, there is no designated headquarters for the Mandingo tribe, and the Fulas, once a significant Muslim demographic, are excluded from the official list of recognized tribes.
These questions highlight gaps in the recognition of these ethnic groups within Liberia’s political and cultural framework.
In addition to the concerns about tribal representation, Weawea also questioned the historical narrative surrounding the figure of Sao Boso Kamara. “Who was Sao Boso Kamara, Liberia’s first president? What happened to his family ties? Why don’t we have a trace of his family link? Did he embark on a pilgrimage to Saudi Arabia?” Weawea asked, challenging the widely accepted history of Liberia’s formation.
Sao Boso Kamara, also known as King Sao Boso or King Boatswain, was a prominent Mandingo leader and Muslim cleric in the early 19th century, long before the arrival of American settlers. He led the Condo Confederation, which spanned parts of northern and western Liberia. Kamara played a crucial role in unifying various ethnic groups, including the Mandingo, Lorma, and Gbandi, to facilitate safe trade routes between the interior and the coast.
His efforts were instrumental in fostering peaceful relations between indigenous communities and settlers.
Weawea’s reference to Sao Boso Kamara as “Liberia’s first president” directly challenges the conventional view that Joseph Jenkins Roberts was the first president of Liberia.
This perspective prompts a reexamination of the role indigenous leaders like Kamara may have played in Liberia’s early political and cultural landscape.
The absence of documented familial ties to Sao Boso Kamara raises additional questions about the accuracy and completeness of Liberia’s historical records. Weawea’s inquiries also bring attention to the lack of representation for the Mandingo and Fula tribes in official historical accounts, despite their significant contributions to Liberia’s development.
Weawea further questioned, “Was Mandingo the second most influential tribe in the first capital? How did they lose their space?” His statements call for a closer look at the history and influence of the Mandingo tribe, particularly in the early stages of Liberia’s development.
By raising these crucial questions, Weawea is urging a re-examination of Liberia’s history, encouraging scholars, historians, and citizens to explore the overlooked contributions of indigenous leaders and communities. His efforts aim to uncover and preserve the nation’s rich and diverse cultural heritage.
“We decoded a missing piece of Liberian history and more,” Weawea concluded, affirming the LNHCDA’s dedication to shedding light on the often-forgotten aspects of Liberia’s past.
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