A Preface to Modern Nigeria: The "Sierra Leonians" in Yoruba, 1830-1890

Duncan, Bernice G.; Kopytoff, Jean Herskovits

doi:10.2307/40121242

Books Abroad

1966

DOI: 10.2307/40121242

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A Preface to Modern Nigeria: The "Sierra Leonians" in Yoruba, 1830-1890

Bernice G. Duncan¹,

Jean Herskovits Kopytoff²

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1969

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Cited by 4 publications

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The Saro in the political life of early Port Harcourt, 1913–49

Dixon-Fyle

1989

J. Afr. Hist.

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The western-educated Krio population of Sierra Leone participated in British imperial activity along the West African coast in the nineteenth century. Facing a far more complex ethnic configuration than their counterparts in Yorubaland, the Sierra Leoneans (Saro) in Port Harcourt, Nigeria, acquired much influence through the manipulation of class and ethnic relations. Though most Saro here had a modest education and were working-class, a few came to form the cream of the petty-bourgeoisie and were active in economic life and city administration. Potts-Johnson, arguably their most famous member, developed a flair for operating in his middle-class world, and also in the cultural orbit of the local and immigrant working-class. I. B. Johnson, another prominent Saro, lacked this quality. Though presenting a homogenous ethnic front, celebrated in the Sierra Leone Union and in church activity, Saro society was sharply polarized on class lines, a weakness not to be lost on the numerically superior and ambitious indigenous population. Faced with a choice, the indigenes opted for the avuncular Potts-Johnson, for whom they felt a greater social affinity than for the more distant I. B. Johnson. After Potts-Johnson, however, no Saro was to be allowed scope to develop a similar appeal.

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The Saro in the political life of early Port Harcourt, 1913–49

Dixon-Fyle

1989

J. Afr. Hist.

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A Christian experiment: the early Sierra Leone colony

Walls¹

1970

Stud. Church Hist.

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In the course of the past century the centre of gravity of the Christian world has shifted completely. Europe, once the centre, is now at best an outpost on the fringe of the Christian world, some would say an outpost likely to be overwhelmed. The great majority of Christians, and the overwhelming majority of practising Christians are, and are clearly going to be, Africans, Americans or Asians. And of these, the most startling expansion—the greatest Christian expansion since what were for Europe the Middle Ages—has been in Africa, where Christians have been increasing in geometrical progression, doubling their numbers every twelve years or so, for over a century. The greater part of African Church history, however, has still to be written. Hagiography we have in abundance, and hagiography, like mythology, is a valid literary genre; but (again like mythology) it is a poetic, not a scholarly category. Of missionary history we have a little, though very little in proportion to the vast resources which the missionary society archives supply; but missionary history is only one specialized part of African Church history; by far the greater part of African Christian life and African Christian expansion goes on, and has long gone on, without the presence, let alone the superintendence, of the European missionary.

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The Gambia Section of the National Congress of British West Africa

Langley¹

1969

Africa

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Opening ParagraphThe Gambia was the last of the four English-speaking West African colonies to organize a local branch of the National Congress movement. As in Sierra Leone the local committee was dominated by ‘middle class’ Creoles, although active Muslim members included Sheikh Omar Fye, who played a leading role in local politics up to the early 1950s and was a leading spokesman of the Muslim community in Bathurst. Other Muslim members were Njagga Saar, a local carpenter; Omar Jallow, described as a ‘prominent agriculturist’; Amar Gaye Cham, vice-president of the 1923-4 local executive committee and a dealer. Creoles active in the local committee came largely from the mercantile and legal professions. Isaac J. Roberts, who was president of the 1925-6 committee, was a prominent solicitor of Sierra Leone descent. He was a merchant before going to England to read law; he practised in Bathurst and Lagos despite the loss of his eyesight which occurred during his student days in England. He represented the Gambia at the Lagos Session of the NCBWA in 1930. He died in Freetown in April 1933 at the age of eighty-two. M. S. J. Richards, one of the vice-presidents of the 1923-4 local executive committee, was a local trader; J. A. Mahoney (later Sir John Mahoney and Speaker of the Gambia House of Representatives) was formerly a government employee who later worked for the French firm C.F.A.O. as a mercantile clerk; the Hon. S. J. Forster, first president of the local committee, came from a distinguished Creole family and served for several years on the Legislative Council; J. E. Mahoney was the nephew of S. J. Forster and was also a trader. B. J. George, local secretary of the committee from 1921 to 1923, and delegate to the Freetown Session in 1923, was a commission agent; Henry M. Jones was a wealthy trader and was one of the Gambian delegates to the NCBWA London committee in 1920-1; until the 1921 slump and the depression of the 1930s, ‘Pa ’ Jones was influential in both business circles and in local politics. Other prominent Creole traders associated with the local committee were E. F. Small, delegate to the Accra Conference and the London committee; E. A. T. Nicol, E. J. C. Rendall, and E. N. Jones.

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A Preface to Modern Nigeria: The "Sierra Leonians" in Yoruba, 1830-1890

Cited by 4 publications

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The Saro in the political life of early Port Harcourt, 1913–49

The Saro in the political life of early Port Harcourt, 1913–49

A Christian experiment: the early Sierra Leone colony

The Gambia Section of the National Congress of British West Africa

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