By Dr Cherno Omar Barry
Author: Abu Bakarr Jiifin Jalloh
Length: 167 pages
Chapters: 22
Genre: Historical Memoir / Ethno-cultural Narrative
Reviewed by Professor Cherno Omar Barry
In From Babylon to Fuuta Jaloh, Abu Bakarr Jiifin Jalloh embarks on a deeply intellectual, spiritual, and emotional journey to excavate the complex and often misunderstood identity of the Fulbhe people — also known as the Fulani, Peul, or Pulloh. The book is an ambitious yet intimate narrative that seamlessly blends personal memoir with cultural anthropology, oral history with scholarly research, and theological reflection with political analysis. Spanning 167 pages across 22 meticulously structured chapters, the author delivers a panoramic portrait of a people whose historical trajectory is as rich as it is contested.
From the opening chapter, the reader is drawn into the psychological tensions that often accompany growing up with a “foreign” identity in one’s homeland. Jalloh narrates his experience as a young Fulani boy in Sierra Leone, where his identity is marked by ridicule, alienation, and mockery. The phrase “where are you from?” which is often casually asked, becomes a profound question of existential significance. For the Pulloh, as Jalloh asserts, this inquiry triggers a deep historical consciousness — a yearning to answer not just geographically but genealogically, linguistically, culturally, and spiritually.
The central mission of the book is thus born: to reclaim the narrative of the Fulbhe people, who have often been relegated to the peripheries of African historiography. Jalloh does this by navigating a complex terrain that includes the origins of the Fulani in Mesopotamia and North Africa, their migration across the Sahelian belt, and the eventual establishment of one of West Africa’s most significant theocratic republics: Fuuta Jaloh.
Structure and style
The structure of the book is carefully scaffolded to interweave thematic and chronological narratives. Each chapter stands as a self-contained essay, yet collectively they function as a coherent and escalating journey. The style is at once scholarly and accessible. The language bears the cadence of a griot’s tale, interspersed with philosophical musings, Qur’anic allusions, Ajami texts, and poetic fragments.
Jalloh’s scholarly approach is evident in his use of primary sources such as the Tadhkirat al-Nisyan, Ajami manuscripts, and oral testimonies passed down through family and community elders. Yet the book is not a dry academic exercise. It is alive with emotion, memory, and conviction. The tone is unapologetically assertive, reflecting the author’s passion for historical justice and cultural pride.
Content and major themes
1.Origins and migrations
The early chapters trace the Fulbhe back to their ancient roots, exploring hypotheses about their presence in Babylon and subsequent migration to North Africa. Jalloh provides a compelling narrative that links Biblical and Islamic history with Fulani oral traditions. He suggests that the Fulani are not newcomers to West Africa, but rather custodians of an ancient legacy.
Through geographical and linguistic analyses, the author connects the dots between place names, ethnic shifts, and historical transformations. This genealogical mapping is not only academic but also deeply personal. Jalloh positions himself and his lineage within this vast historical matrix, embodying the very history he recounts.
2.Pulloh philosophy and Laawol Pulaaku
A significant portion of the book is devoted to exploring the moral and cultural code of the Fulbhe known as Laawol Pulaaku. This code, encompassing virtues like Munyal (patience), Yondinal (self-control), Tinnaade (quickness or tact), and Hakkilleh (wisdom), functions as a philosophical anchor for Fulani life.
Jalloh elucidates how these values are not merely abstract ideals but lived principles that govern conduct, speech, and societal roles. He laments their erosion in contemporary Fulani societies and makes an impassioned call for their revival. The argument here is not nostalgic but strategic: reclaiming these values is essential for communal resilience and dignity.
3.Fuuta Jaloh and Islamic scholarship
The establishment of the theocratic state of Fuuta Jaloh in the 18th century represents a high point in Fulani political and religious history. The author explores how this republic became a beacon of Islamic learning, jurisprudence, and governance. He discusses key figures like Karamoko Alfa and the emergence of decentralised, community-led education rooted in Islamic values.
Jalloh is particularly proud of the Ajami literary tradition — Pulaar texts written in Arabic script—which he sees as a powerful symbol of intellectual autonomy. He uses examples of family-held manuscripts and citations from Pulaar-language Qur’anic interpretations to demonstrate the depth of indigenous scholarship.
4.Colonialism, resistance, and misrepresentation
A central argument in the book is the systematic marginalisation of the Fulani under colonial and postcolonial regimes. Jalloh explores how the British and French divided Fuuta Jaloh and restructured its institutions, replacing them with exploitative colonial systems.
He challenges the Western narrative that casts the Fulani as “invaders” or “foreign rulers” in West Africa. Instead, he argues that they were often defenders of local sovereignty and purveyors of Islamic justice. He also critiques African intellectuals who have internalised colonial biases and failed to recognise Fulani contributions to African civilisation.
5.Personal genealogy and cultural continuity
Throughout the book, Jalloh weaves in stories of his own family — their names, roles, migrations, and struggles. These anecdotes give flesh to the historical skeleton. They allow readers to see how the grand narrative plays out in the lives of real individuals.
The naming traditions, marriage customs, funeral rites, and educational pathways described in the book serve as a living ethnography. Jalloh’s own spiritual journey, marked by Quranic memorisation and cultural initiation, mirrors the collective journey of his people.
Comparative value and contribution
In a landscape often dominated by Anglophone and Francophone narratives that ignore indigenous perspectives, From Babylon to Fuuta Jaloh stands out as a decolonial text. It aligns with the intellectual tradition of Cheikh Anta Diop, Amadou Hampate Ba, and more recently, scholars like Boubacar Barry and Tierno Bah. Yet, unlike many academic texts, this book is also accessible to lay readers.
What makes Jalloh’s work unique is its integration of autobiography and historiography. It is not a dispassionate survey of facts, but a committed narrative that seeks to heal historical wounds. It is both a mirror and a map: a reflection of identity and a guide for rediscovery.
The book also contributes significantly to the field of African Islamic history. By documenting the Ajami tradition and the indigenous modes of Qur’anic interpretation, Jalloh challenges the myth that literacy and intellectualism in Africa are colonial imports. He demonstrates that the African-Muslim heritage is both deep and diverse.
Critical observations
While the book’s passion is its strength, it can occasionally lead to sweeping generalisations. Some claims about Fulani origins or roles in history would benefit from deeper corroboration with archaeological or linguistic data. However, these moments do not undermine the overall integrity of the work. Instead, they highlight the need for further interdisciplinary research.
The inclusion of more maps, timelines, and manuscript images could enhance the book’s academic utility. A glossary of Pulaar terms would also aid non-specialist readers. These are minor editorial issues that can be addressed in future editions.
Conclusion: A testament of cultural sovereignty
From Babylon to Fuuta Jaloh is a tour de force of cultural reclamation. It is a book that dares to tell a different story of Africa — a story rooted in dignity, agency, and continuity. Abu Bakarr Jiifin Jalloh has offered his community, and indeed the broader African world, a precious gift: a narrative that reconnects the past with the present, the personal with the political, and the local with the universal.
In a time when identity politics often descend into bitterness or superficial pride, this book offers something richer: a grounded, historically aware, and spiritually infused sense of who we are and where we come from. It deserves to be read, studied, and celebrated.
Essential reading for scholars, students, and seekers of truth in African history, culture, and Islamic intellectual traditions.
