On the down of colonial invasion, traditional chieftaincy in The Gambia was stripped off a central command structure, which was the power base of the rule and unity of customary society at that time.

Hence the need to reinstate such a central command leadership by the president, Sheikh Professor Alhaji Dr Yahya Jammeh, by the appointment of the Paramount Chief of The Gambia is not only hailed as visionary but a determined move to restore back the country's customary and traditional way of life, values and governance as independent sovereign state which had been bankrupted by western norms. And on the demise of Mansa Musa and the fall of the Mali empire before colonial invasion, the people scattered in and around the Senegambia sub region and congregated scantly on he basis of decent in various places in the areas which were called tundos with the eldest male of the group made the leader which tended to grant the prerogative right to the lineage of customary ancestry.

But soon after emerged the Manding empire in the place of the Mali empire with Sunjatta Keita as the ruler in succession to Mansa Musa, consequently the Malians of the Mali empire who scattered about on the fall of the empire began to regroup in the sub-region under the Manding empire with Sunjatta Keita providing spectacular strong central command, leadership guarantying the protection of his subjects as the emperor of the Manding empire with the clients leaders under his command.

Thus he was said to have been endowed with spiritual powers which empowered him with exemplary administrative abilities which gave the empire of manding the best administrative rule which is being admired even in this modern times. And on the end of the rule of Sunjatta Keita came in Janko Wally  of Kabu Empire whose rule became the end of an indigenous typical traditional rule in The Gambia as entity to the Mali Empire.

But indeed at the end of the Mali empire Musa Molloh, Foday Kabba and Kombo Sillah came in simultaneously as emperors whose rule met with the invasion of the country by the British. The British, therefore on conquering the country, ruled it through the Seyfolu and their Alkalolu who were the clients of the emperors with their existing customary administrative structures such as the council of elders who were headed by the eldest who was called Suma. The rational of it was to maintain the status quo so that all the indigenous traditional institution, the habits and the customary way of life of the people were not destroyed by super imposing what was considered to be better administration method and principles. And thus the right to rule tended to be the prerogative of the lineage of the Seyfolu, Alkalolu and the Sumas as an outcome of the indirect rule of the time and consequently, the country had to be delimited so as to suit the British colonialist method of administration. And therefore with the agglomeration of the villages on their former territories of the former kingdoms which were known as Fulladu, Saloum, Kombo, Foni, Baddibu, Kiang, and so on, the people began to regroup under the new command of the British colonial appointee chiefs.  This precipitating the need to delimit  the territories. And so in 1895 governor Llewellyn on proclamation decided to create more divisions of the country known as the British protectorate then  these were the north bank, with seven districts, the Kombo division with four districts and the south with six districts.  

Thus by 1906 there were two more new divisions Maccarthy Island and the upper river.  This consequently brought the number of chiefs to seventeen.  And by 1930, there were forty-five chiefs throughout The Gambia until in 1944 when the number reduced to thirty -five chiefs. who for the first time attended the first chief conference, which was proclaimed the same year. Throughout the colonial administration of the protectorate under the principle of indirect rule immense powers were vested in the commissioners as sole administrators and de factor paramount chief as the Seyfolou reduced to mere headmen who could be removed and appointed whimsically.

The appointment of a paramount chief is neither peculiar nor is it strange to The Gambia or to countries of the sub region that were within the Mali or Manding empire. Both the king of Mali, Mansa Musa and that of manding Mansa, Sunjata Keita had their appointees in various tundos who were empowered to co-ordinate the affaires of the Alkalolou as Seyfolou or paramount chiefs to whom they were answerable.  Thus this patten of customary rule was still operative in countries like Nigeria, Ghana, Sierra Leone and others in west Africa.

But during the transitional administration from customary rule to colonial indirect rule, the then governor Liewellyn in 1893 abolished the position of paramount chief throughout the protectorate of The Gambia because some of them were recusant to the British colonial rule and could mount resistant against it.  But instead recommended the appointment of head chiefs to be known as Almami to co-ordinate the Alkalolu in their various district, the collection of yard tax and as well as to preside over native tribunals. The head chiefs or Alkalolu, were also responsible for public lands and their allocation, the issuing of permit for the cutting  down of trees and collection of gum and palm products.

The up keep of roads, bridges, wells, boundary pillars and the clearing of rubbish and grass around the villages at the end of the rainy season were also among the duties. Indeed also, the native tribunals were responsible for marriage, dowry dispute, and the rights of parents in accordance with traditional law. And thus in 1944, native authorities were instituted with wide rang of additional responsibilities, these include the maintenance of law and order, land leases ,prevent bush fires, animal diseases, regulate crop cultivation and build groundnut seeds stores in the respective villages in their districts. Under the powers of the native authorities, the Alkalolu were to meet twice a year to review outgoing development project and new ones. And subsequently, the meeting of the Alkalolu was replaced by the institution of chief conference in 1944 culminating in the appointment of a senior commissioner the same year.  

The conference was being held annually in alternate divisions under the auspices of the commissioners of the various divisions in the country in order to involve and empower the chief to review and criticise government policies and suggest new development projects. There were already eleven group treasuries and one district treasury that were responsible for the financing of development projects such as construction of roads and dispensaries in the various district and villages.

By 1952, there were 28 primary schools, 21 of which were group treasure built school and seven of the schools were districts schools with a semi tuition fee.  The educational policy for the protectorate was for a period of four years that was "standard four" in order to produce enemas functionary literate farmers.  And therefore, the schools were being closed by the end of May after the empire day celebrations on 24th so as to let the children join their parents  on the farms as the rainy season begin then.

On the dawn of politics in 1950s the number of chiefs was extablished to 35  and the districts were regulated accordingly within four divisions.  Thus  the upper river division, MacCarthy Island, Central river division and western division. In the upper river division, there were four districts, Sandu which was headed by Seyfo Yugo Kassey Drammeh, Wuli, bu Seyfo Kanda Kassey Juwara, Kantora, Seyfo Manjang Sanyang and Fulladu east was headed by Seyfo Jewru Krubally.

While in the Maccarthy Island, there were eight districts, which were Dianija headed by Seyfo Haruna Metta Cham, Nuimi by Seyfo Sadeer Manneh and Sami by Seyfo Omar Mbakeh. Maccarthy Island by Seyfo Moriba Krubally, Fulladu west by Seyfo Koba Leigh, Nianija east,Seyfo Ismaila Sisay,Niamina west by Seyfo Musa Sawaneh  while Niamina Dankunkung was headed by Seyfo Borra Mboge. And in the central division there were nine districts, which were lower Baddibu which was headed by Seyfo Mfamara Singateh. Central Badibu by Sillah Baa Dibba, upper Badibu headed by Seyfo Mama Tamba Jammeh, OBE lower Saloum by Sayfo Alli Touray upper Sallum by sayfo Matarr Sisay, Jarra west headed by Sakuba Jarjusy and Kiang west by Seyfo Karamo Kaba Sanneh.

And the western division which was demarcated into 12 districts was said to be the biggest headed by Seyfolou as follows Kombo north Novenas Bojang, Kombo south, Seyfo Njundu Touray, Kombo central Seyfo Landing Bojang, Kombo east by Seyfo Turreh Sanyang, Foni Berefet, Seyfo Fabakary Sanyang, Foni Bintang Karanai, Seyfo Senni Biayi, Foni Kansala by Landing Sanyang, Foni Bondalli Sayfo Nfamara Kolly, Fonni Jarrol seyfo Landing Jammeh, and Jokadu was headed by Seyfo Abbu Khan. Lower Niumi by seyfo Landing Sonko and upper Niumi was also headed by Landing Omar Sonko.

Although their were officially no appointed paramount chiefs there were some who comported, styled and vested in themselves with the power of paramount chief in their respective districts which was condoned by the colonial rulers as customary and in accordance with the policy of indirect rule. These seyfolou like Mama Tamba Jammeh, Sorra Daboe, Karamo Kaba Sanneh, Landing Omar Sonko, Abou Khan, Turreh Sanyang Matarr Sisey, Omar Mbakeh Manjang, Sanyang and others who claimed to be descendants of the ruling traditional Mansa family dressed in typical indigoes customary Mansa dressing. Thus impressing every one.  The notable absentee among these was Seyfo Cherno Baldeh who was said to be direct descendant of Musa Molloh.

Therefor at this moment of time resuscitation for our traditional way of life by the president Professor Alhaji Dr Yahya Jammeh the appointment of a paramount chief indicates the best African way of colonial, untainted customary governance. But at this moment of our democratic evolution the question is why a paramount chief and what power to do what?

But before the advent of colonialism the country had kingdoms each of which was ruled by an emperor or a paramount chief under the foreseeing reign of the king or Mansa to whom all were answerable and as well accountable.  Besides, the country was assured of better security, peace, self-esteem and dignity, respect and understanding for one and other's ethnicity. Its is also ardently hoped that with the appointment of a paramount Seyfo, "Suma" there would be a code of conduct and ethics to adapt seyfolou to the befitting comportment and dignity so as to re-energise the glory and pomp of our customary governance.  Just like the president and the vice president.