A speech presented at the Milwaukee Mandingo Association inaugural Program.
Mr. President, Officials and Members of the Milwaukee Mandingo Association, invited guests, fellow Liberians, ladies and
gentlemen. It is a privilege and honor to be selected from among the many qualified Liberian out there, to speak to you
on this auspicious occasion, which marks the second inaugural ceremonies of your newly elected officials and the
festivities of the EL- al Ahab celebration, in this historical building. I would also like to thank you for the warm welcome
which you have accorded me tonight. I am also delighted because, this forum affords me the opportunity to contribute to
the conversations about the future of our dear country.
Your initiatives have left a historic foundation for success. We have advocated and encourage the formation of many
such organizations in the Diaspora and back home in Liberia. In my view you are, and continue to serve as a beckon of
hope for our people. I hope my presentation here tonight will help us all become sober voices and a vehicle, to
introspectively examine ourselves and establish a guideline as to what we hope, can be the role for the Mandingo people
in particular and Liberians in general, in the “new” Liberia.
The most difficult challenge that faces us today as a people is whether we will sustain the peace that well meaning
Liberian and the international community have helped to cultivate. The task on hand now is how we will maintain the
peace and tranquility, following the end of the UN Peacekeeping Mission in Liberia and the withdrawal of its troops. How
will we deal with the bitter memories of the past due to years of repressive rule and armed civil conflict? How do we
ensure that the past will never be repeated, given the abuses committed by members of some ethnic groups against
various communities including the unprovoked attack on the Mandingo people? How will the Mandingos of today cope
with the issue of alienation and witch hunting that characterized the 60s, 70s, 80s and the 1990s? Will the contributions
of the Mandingos to creation of the Liberian state continue to be ignored? How can the division and pettiness between
the politically active members of the Mandingo community be settled for a more sedate approach towards the interest of
the community at large? What can the Mandingo community do to peacefully co-exist with other ethnic groups, and live
freely in a society that once allowed state sponsored instruments to subject the tribe to a life of second-class citizenship,
to say the least? What can be done to promote greater tolerance and respect for the differences that some have
constantly referenced as the cause of the alienation of the Mandingo people in Liberia? These are some of the thoughts
that are provoked by the topic: “The stand of the Mandingos in the new Liberia, a search for a way forward,” which you
have asked me to speak to tonight. The topic in question is very broad and entails serious reflection on the grim road
Liberians and most especially the Mandingos have traveled over the years. As Mahatma Gandhi once said, “truth alone
is eternal, everything else is momentary.” I will be truthful to you tonight. You see, I am not a politician; I am a technocrat
and a patriotic Liberian. I intend to give a brief account of the Mandingo contributions and how and when they got to
where they are today. I will draw your attention to the paper I delivered at the first round of the Sao Boso Kamara lecture
series in Philadelphia, where I catalogued the many contributions of the Mandingos during the formation of our dear
country. I will reiterate the brief historical account of how some of our compatriots found themselves in what became
Liberia today. Moreover, I will share with you a broad perspective on the expectation of the community and how those
expectations will provide for a genuine and productive stand in the new Liberia. I believe history repeats the mistakes
and wrongs that one has done, if nothing is done to correct them. The best way to correct the mistakes of the past will
be in my view, to evaluate the most recent history of our country. And to have a clear understanding of a future
approach, I will look at the most recent past.
Ladies and Gentlemen, our recent history is replete with accounts of the contributions of the Mandingos to this war torn
country of ours. Before the settlers came to Liberia, the Mandingos had a system of leadership that later provided a
buffer between the settlers and the rest of the indigenous tribes. After migrating from the Sudan during the 1500s
through 1600s along with the Vai tribe, the Mandingos became Liberia’s first peacekeepers (wikipedia.org). The
Mandingos undered the strong leadership of King Sao Boso Kamara is cataloged by Sir Harry Johnston in his book,
Liberia (Vol. I) published in 1906, one of the oldest accounts of Liberian history. Sir Johnston writes of the presence of
Mandingos before the arrival of the American Colonization Society (ACS), and he states in great detail, accounts of the
achievements of the Mandingoes. He highlighted King “Boatswin’s”, as he was called by the settlers, interactions with
the ACS headed by Mr. Jehudi Ashman. He made mention of how the envoys of King “Boatswain”, made a treaty with
Ashman on March 14, 1828. (id. p 148). Accordingly, the Mandingo chief is credited for having “built a heterogeneous
confederacy of peoples in the hilly country around Bopolu”. (id. p.180). Other evidence of Mandingo prominence at the
founding of the Liberian state can be traced to the designing of the Liberian flag and the seal. (id. pp220-221).
Accordingly, even the suggested emblem of Liberia had Mandingo representation, written under the portraits. (Id at. pp
221-222) This shows that even in thinking of the symbolic representation of Liberia, Mandingos were the only ethnic
group amongst the current officially recognized ethnic groups that were selected.
The generation of Mandingos after King Boso Kamara, find themselves having to appease and build coalition with others
without any strategy for self-preservation. Most negotiations have centered on inclusion for meager government
positions, with no substantial empowerment of the people. The progeny of the settlers took advantage of the
disorganization and disinterest in state power by the generation of Mandingos after King Sao Boso Kamara, which in my
view, helped to establish conditions that give rise to where we are today. As a result, the Mandingos were first alienated,
and then ostracized and later became the subject of mass genocide, rape, torture, murder and abject brutality. They
were forced to form the Movement for the Redemption of Liberian Muslims (MRM) and also joined the ULIMO coalition.
This was by no means a choice; it was the necessity of self-defence. Other tribes have the right to ascribe to the same
analysis, because of the ruthlessness of the war. The only people who had the time to chew the conflict over were the
individuals that established the National Patriotic Front of Liberia (NPFL). All others were coerced into war either by the
intrinsic need for self-defence or pre-existing injustices and institutional malfeasance affecting their survival, and simply
the pursuit of life in the only country they knew.
The Mandingo refusal to participate in the policy of assimilation, based on Christian culture and their economic
penchant, coupled with an education systems which served their needs at the time, but distinct and different from that of
the settlers, led to the later development of policies that alienated Mandingoes and set them apart from other Liberians,
thereby tragically sanctioning a culture of alienation.
The same story and conditions repeated itself during the rule of President William R. Tolbert, and William V S Tubman
who themselves were newcomers, Americo Liberians - descendant of freed slaves whose forefathers came during the
1800’s. Interestingly, the same conditions repeated themselves during the reign of Mr. Samuel K. Doe, an indigenous
Liberian whose forefathers came during the same time as the Americos. The references to the time of arrival of these
groups, highlights the duplicity that characterizes the whole issue of citizenship in Liberia. Even with the late arrival of
most of these groups to what became known today as Liberia, the Mandingos were still considered lesser citizens, and
subjected to state sponsored persecution. I’m not going to attempt to catalog the barbaric and inhumane treatment the
Mandingos suffered at the hands of the NPFL. This we are told is best to put in the past, which I am in total agreement
with. You must not let bitterness handicap you.
Therefore, knowing the historical background, you must now approach the new Liberia with a new determination.
Borrowing from Mr. Alhaji Kromah “Your focus must be to move forward and not dwell on a past you cannot change”.
However, the road to healing and national reconciliation would be found at the point where, we take responsibility for our
actions and be our brother’s keeper. It is only then, by being courageous and upfront with where we went wrong as a
people, that we can begin the arduous task of reconstruction and national renewal. Healing takes place when we
acknowledge that there has been a tear in the fabric of society, and a wrong was committed. It does not change the
past, but it does not allow it to be swept under the rug. I am convinced that past abuses will not happen again; however,
you must remain vigilant and prepare to engage peacefully, your aggressor. Because now all are aware of what
transpired, and no one should be naïve or easily duped again, especially not the wronged party.
The conditions of the past will not be as blatant as in the past, but your inability to understand that one of the reasons
for the alienations and brutality was to psychologically weaken you, so that your focus of self- reliance is abated. You
must this time around, engage the status quo, ask questions and demand answers. Don’t give any one the chance to
remind you of your citizenship. In most cases in the past, people that reminded the Mandingos of their citizenships were
people whose forefathers came to what became Liberia, several hundred years after the Mandingos had settled in the
land.
Tolerance, diversity and organization provide for a strong community. Allowing diversity of views and developing
alliances helps formulate a stronger society. As I once stated, the Mandingo must adopt team work and build consensus
We must not allow your disagreements to overshadow the interest of this fragile community. . To succeed in the new
Liberia, you must agree to disagree for the total good of your community. Believe me ladies and gentleman, as soon as
possible, you must start to form strategy sessions, and identify resource people to formulate strategies on how to
approach the issues in the New Liberia. I think these resource people should have both a national and international
perspective.
These strategies should include economic arrangements; how we can fund sound projects geared toward promoting
sound education and viable economic empowerment of the community. You should identify projects that will assist the
creation of small businesses, and support existing ones. Strategy should also include Intellectual arrangements; how
your history and the vast misinformation about your community can be corrected. We must challenge your educated
brothers and sisters to undertake projects and programs geared toward restructuring the contribution of your people
and what they have brought and continue to bring to the Liberian Society. You must encourage programs in the media
that tell your story. There is a need for investment in newspapers, television and radio stations. You must start a
massive information program and hold the government accountable for any ills against any Liberians, including
Mandingo People. You must engage the new government and be supportive of all worthwhile initiatives and programs
that will target education, social and economic development of our country. I am sure this generation will not be taken for
a ride by any Liberian government again. You must use your political capital –your numbers and organizations to secure
the interest of your people. Last, but not least, please allow me to call on the Sirleaf’s government to consider the
creation of a committee on repatriation of the many Liberian scatter in around the world, and undertake meaningful
rehabilitation, and reintegration of all former combatants. The creation and funding of these initiatives should be a
priority for the new government. You must hold Mrs. Sirleaf to the various campaign promises she made. I think she
deserves the support of all Liberians at this point in our history. Your focus, this time around will be to keep the
government true to its promise of equal application of the law and equal treatment of all its citizens. You must focus your
attention on education, for it is only through education, you will measure up with your compatriots. You must engage and
challenge the abundance of misinformation out there about the community. Promote and support each other and be
each other’s keeper. You must ask question and demand answers. Again we must hold the new government
accountable for the total and fair application of the law. Injustice to one should be injustice to all.
Thank you.
Mr. President, Officials and Members of the Milwaukee Mandingo Association, invited guests, fellow Liberians, ladies and
gentlemen. It is a privilege and honor to be selected from among the many qualified Liberian out there, to speak to you
on this auspicious occasion, which marks the second inaugural ceremonies of your newly elected officials and the
festivities of the EL- al Ahab celebration, in this historical building. I would also like to thank you for the warm welcome
which you have accorded me tonight. I am also delighted because, this forum affords me the opportunity to contribute to
the conversations about the future of our dear country.
Your initiatives have left a historic foundation for success. We have advocated and encourage the formation of many
such organizations in the Diaspora and back home in Liberia. In my view you are, and continue to serve as a beckon of
hope for our people. I hope my presentation here tonight will help us all become sober voices and a vehicle, to
introspectively examine ourselves and establish a guideline as to what we hope, can be the role for the Mandingo people
in particular and Liberians in general, in the “new” Liberia.
The most difficult challenge that faces us today as a people is whether we will sustain the peace that well meaning
Liberian and the international community have helped to cultivate. The task on hand now is how we will maintain the
peace and tranquility, following the end of the UN Peacekeeping Mission in Liberia and the withdrawal of its troops. How
will we deal with the bitter memories of the past due to years of repressive rule and armed civil conflict? How do we
ensure that the past will never be repeated, given the abuses committed by members of some ethnic groups against
various communities including the unprovoked attack on the Mandingo people? How will the Mandingos of today cope
with the issue of alienation and witch hunting that characterized the 60s, 70s, 80s and the 1990s? Will the contributions
of the Mandingos to creation of the Liberian state continue to be ignored? How can the division and pettiness between
the politically active members of the Mandingo community be settled for a more sedate approach towards the interest of
the community at large? What can the Mandingo community do to peacefully co-exist with other ethnic groups, and live
freely in a society that once allowed state sponsored instruments to subject the tribe to a life of second-class citizenship,
to say the least? What can be done to promote greater tolerance and respect for the differences that some have
constantly referenced as the cause of the alienation of the Mandingo people in Liberia? These are some of the thoughts
that are provoked by the topic: “The stand of the Mandingos in the new Liberia, a search for a way forward,” which you
have asked me to speak to tonight. The topic in question is very broad and entails serious reflection on the grim road
Liberians and most especially the Mandingos have traveled over the years. As Mahatma Gandhi once said, “truth alone
is eternal, everything else is momentary.” I will be truthful to you tonight. You see, I am not a politician; I am a technocrat
and a patriotic Liberian. I intend to give a brief account of the Mandingo contributions and how and when they got to
where they are today. I will draw your attention to the paper I delivered at the first round of the Sao Boso Kamara lecture
series in Philadelphia, where I catalogued the many contributions of the Mandingos during the formation of our dear
country. I will reiterate the brief historical account of how some of our compatriots found themselves in what became
Liberia today. Moreover, I will share with you a broad perspective on the expectation of the community and how those
expectations will provide for a genuine and productive stand in the new Liberia. I believe history repeats the mistakes
and wrongs that one has done, if nothing is done to correct them. The best way to correct the mistakes of the past will
be in my view, to evaluate the most recent history of our country. And to have a clear understanding of a future
approach, I will look at the most recent past.
Ladies and Gentlemen, our recent history is replete with accounts of the contributions of the Mandingos to this war torn
country of ours. Before the settlers came to Liberia, the Mandingos had a system of leadership that later provided a
buffer between the settlers and the rest of the indigenous tribes. After migrating from the Sudan during the 1500s
through 1600s along with the Vai tribe, the Mandingos became Liberia’s first peacekeepers (wikipedia.org). The
Mandingos undered the strong leadership of King Sao Boso Kamara is cataloged by Sir Harry Johnston in his book,
Liberia (Vol. I) published in 1906, one of the oldest accounts of Liberian history. Sir Johnston writes of the presence of
Mandingos before the arrival of the American Colonization Society (ACS), and he states in great detail, accounts of the
achievements of the Mandingoes. He highlighted King “Boatswin’s”, as he was called by the settlers, interactions with
the ACS headed by Mr. Jehudi Ashman. He made mention of how the envoys of King “Boatswain”, made a treaty with
Ashman on March 14, 1828. (id. p 148). Accordingly, the Mandingo chief is credited for having “built a heterogeneous
confederacy of peoples in the hilly country around Bopolu”. (id. p.180). Other evidence of Mandingo prominence at the
founding of the Liberian state can be traced to the designing of the Liberian flag and the seal. (id. pp220-221).
Accordingly, even the suggested emblem of Liberia had Mandingo representation, written under the portraits. (Id at. pp
221-222) This shows that even in thinking of the symbolic representation of Liberia, Mandingos were the only ethnic
group amongst the current officially recognized ethnic groups that were selected.
The generation of Mandingos after King Boso Kamara, find themselves having to appease and build coalition with others
without any strategy for self-preservation. Most negotiations have centered on inclusion for meager government
positions, with no substantial empowerment of the people. The progeny of the settlers took advantage of the
disorganization and disinterest in state power by the generation of Mandingos after King Sao Boso Kamara, which in my
view, helped to establish conditions that give rise to where we are today. As a result, the Mandingos were first alienated,
and then ostracized and later became the subject of mass genocide, rape, torture, murder and abject brutality. They
were forced to form the Movement for the Redemption of Liberian Muslims (MRM) and also joined the ULIMO coalition.
This was by no means a choice; it was the necessity of self-defence. Other tribes have the right to ascribe to the same
analysis, because of the ruthlessness of the war. The only people who had the time to chew the conflict over were the
individuals that established the National Patriotic Front of Liberia (NPFL). All others were coerced into war either by the
intrinsic need for self-defence or pre-existing injustices and institutional malfeasance affecting their survival, and simply
the pursuit of life in the only country they knew.
The Mandingo refusal to participate in the policy of assimilation, based on Christian culture and their economic
penchant, coupled with an education systems which served their needs at the time, but distinct and different from that of
the settlers, led to the later development of policies that alienated Mandingoes and set them apart from other Liberians,
thereby tragically sanctioning a culture of alienation.
The same story and conditions repeated itself during the rule of President William R. Tolbert, and William V S Tubman
who themselves were newcomers, Americo Liberians - descendant of freed slaves whose forefathers came during the
1800’s. Interestingly, the same conditions repeated themselves during the reign of Mr. Samuel K. Doe, an indigenous
Liberian whose forefathers came during the same time as the Americos. The references to the time of arrival of these
groups, highlights the duplicity that characterizes the whole issue of citizenship in Liberia. Even with the late arrival of
most of these groups to what became known today as Liberia, the Mandingos were still considered lesser citizens, and
subjected to state sponsored persecution. I’m not going to attempt to catalog the barbaric and inhumane treatment the
Mandingos suffered at the hands of the NPFL. This we are told is best to put in the past, which I am in total agreement
with. You must not let bitterness handicap you.
Therefore, knowing the historical background, you must now approach the new Liberia with a new determination.
Borrowing from Mr. Alhaji Kromah “Your focus must be to move forward and not dwell on a past you cannot change”.
However, the road to healing and national reconciliation would be found at the point where, we take responsibility for our
actions and be our brother’s keeper. It is only then, by being courageous and upfront with where we went wrong as a
people, that we can begin the arduous task of reconstruction and national renewal. Healing takes place when we
acknowledge that there has been a tear in the fabric of society, and a wrong was committed. It does not change the
past, but it does not allow it to be swept under the rug. I am convinced that past abuses will not happen again; however,
you must remain vigilant and prepare to engage peacefully, your aggressor. Because now all are aware of what
transpired, and no one should be naïve or easily duped again, especially not the wronged party.
The conditions of the past will not be as blatant as in the past, but your inability to understand that one of the reasons
for the alienations and brutality was to psychologically weaken you, so that your focus of self- reliance is abated. You
must this time around, engage the status quo, ask questions and demand answers. Don’t give any one the chance to
remind you of your citizenship. In most cases in the past, people that reminded the Mandingos of their citizenships were
people whose forefathers came to what became Liberia, several hundred years after the Mandingos had settled in the
land.
Tolerance, diversity and organization provide for a strong community. Allowing diversity of views and developing
alliances helps formulate a stronger society. As I once stated, the Mandingo must adopt team work and build consensus
We must not allow your disagreements to overshadow the interest of this fragile community. . To succeed in the new
Liberia, you must agree to disagree for the total good of your community. Believe me ladies and gentleman, as soon as
possible, you must start to form strategy sessions, and identify resource people to formulate strategies on how to
approach the issues in the New Liberia. I think these resource people should have both a national and international
perspective.
These strategies should include economic arrangements; how we can fund sound projects geared toward promoting
sound education and viable economic empowerment of the community. You should identify projects that will assist the
creation of small businesses, and support existing ones. Strategy should also include Intellectual arrangements; how
your history and the vast misinformation about your community can be corrected. We must challenge your educated
brothers and sisters to undertake projects and programs geared toward restructuring the contribution of your people
and what they have brought and continue to bring to the Liberian Society. You must encourage programs in the media
that tell your story. There is a need for investment in newspapers, television and radio stations. You must start a
massive information program and hold the government accountable for any ills against any Liberians, including
Mandingo People. You must engage the new government and be supportive of all worthwhile initiatives and programs
that will target education, social and economic development of our country. I am sure this generation will not be taken for
a ride by any Liberian government again. You must use your political capital –your numbers and organizations to secure
the interest of your people. Last, but not least, please allow me to call on the Sirleaf’s government to consider the
creation of a committee on repatriation of the many Liberian scatter in around the world, and undertake meaningful
rehabilitation, and reintegration of all former combatants. The creation and funding of these initiatives should be a
priority for the new government. You must hold Mrs. Sirleaf to the various campaign promises she made. I think she
deserves the support of all Liberians at this point in our history. Your focus, this time around will be to keep the
government true to its promise of equal application of the law and equal treatment of all its citizens. You must focus your
attention on education, for it is only through education, you will measure up with your compatriots. You must engage and
challenge the abundance of misinformation out there about the community. Promote and support each other and be
each other’s keeper. You must ask question and demand answers. Again we must hold the new government
accountable for the total and fair application of the law. Injustice to one should be injustice to all.
Thank you.