The history of the Mandingos living in Biriwa chiefdom is over a hundred years old with a mix of traditional, political and several ethno-linguistic identifications and one with a mixed blessing. While the Limba were glued to their traditional practices, the Mandingos had accepted Islam and many of those who settled were either engaged in trade, fleeing wars, or were Islamic missionaries or teachers.

It is worth clarifying that the Mandingos migrated into Sierra Leone at different times in their history. In Kono it is believed that as it is written by Professor Joe A.D Allie that the Mandingos were in search of salt when they discovered the Konos.

Those who were told to wait “Makono” who started the settlement now known Kono.

In Biriwa an earlier group had helped the Limbas in fighting wars and these Mandingos had settled and absorbed or assimilated themselves into the Limba tradition. As the French continued with their empire building in the 19th century, a new wave of migration began.

The Mandinka empire under Samori Tourè was being absorbed gradually into the French empire from Dainguray to Dabakala. Samori had invited the British to take over his Mandinka empire, but the British had interest elsewhere in Rhodesia. The Mandinka empire was therefore reduced and Samori had to start a new capital at Falaba. As the Mandingos fled the French expansion forces, new waves of migration began in the hinterland or parts of the interior of Sierra Leone. The Mandingos in Karina had pleaded with Suluku to allow them to settle where they were.

They promised to live peacefully and continue with trade with the Limba people. In acceptance of their appeal to settle, Suluku had given them one of his daughters Titi in marriage.

With the passage of time and the discovery of diamonds in Kono in the 1930s, many Mandingos migrated to Kono. Those who were successful in Kono built houses back home. They even took some Limba youth to work for them in the mines in Kono and Tongor Field. Some Limba people also became lucky like Chief SAY Sesay and Pa Saidu of Mayomgbo. They built houses back home and sent their children to schools.

As the Mandingos became wealthy from their newfound wealth in Kono, they became eager to influence the political dynamics in Biriwa, and by 1957, they put up a candidate for the position of Paramount Chief in Biriwa.

Among the Limba people anyone could contest for the kingship, but if you were rejected, you should not continue contesting for a title. That year the seven Candidates aspired for the chieftaincy, but they were turned down because they were neither from the ruling family like the Sheriffs from Karina, who claimed to have the right to contest because Titi was the daughter of Suluku, and the Yamgba family of Maforay who cousins to the Suluku family were. Despite the several turns down the Mandingos had; they continued to put up a candidate. Attempts to put an end to their claim to the chieftaincy once and for all in 2006 were heightened by the political atmosphere which favored the Mandingos because President Kabba himself was a Mandingo.  This was thwarted by political connections. The Limba people who were now more aware of the determination of the Mandingos to not only steal the chieftaincy,  also seized their lands in some areas, and began to restrict the use of their land by the Mandingos. This restrictions by the Limba to allow the Mandingos to farm on their lands or to even engage in the growing of permanent crops, led to several land conflicts with each ethnic group laying claims to the land. With the political atmosphere favoring the mandingos most of these land complaints brought before the courts had been in contention for more than half a decade depriving the real owners of the land access to their Bonafide properties.

The Mandingos continued to use their affluence to lay more claim on land in the past. However, with the passing of time and the increase in the level of awareness by the Limba people, many refused to sell or even allow the mandingos to farm on their lands.

This angered the mandingos who wanted to forcefully scare the Limbas from staying in the smaller villages around them so that their lands could be claimed.

However, the system of land ownership or land tenure system in the rural areas is still more of communal and on family land ownership.

This has resulted in land conflicts and an increase in egocentric conflicts.

In 2018 the Mandingos attacked the people of Mayomgbo, a town which is about four hundred meters from Karina. 25 of the Limbas were injured, 13 houses burnt, a girl was raped and properties of Limbas running into millions of leones were looted.

Despite police investigations, no one was arrested and none of the affected families were compensated for the damages caused on the Limbas.

Similar occurrences in Kakorla, Kamasara, Kakalainkay and Massasa have been unfairly handled.

The complaints from the Limba people have been delayed and kept in suspense whilst threats continued to mount from the Mandingos.

The situation at Kamakainthiya is not an isolated one but a continuation of the atrocious acts of the Mandingos with impunity. The attack on the people of Kamakainthiye in broad daylight shows the level of such callous and barbaric acts still meted on to them.

It is obvious that the burning of houses in Foday Soriya could lead to  recipe for retaliation for all such of atrocities committed with impunity.

The attacks on Communities in Biriwa Limba Chiefdom Kamakainthiye and Foday Sorieya villages have come as a wakeup call to the authorities to put an end to this entrenched impunity and the perpetuation of such heinous crimes.

The Limba people continue to call on government to have a retrospective look at all  crimes committed against them and asked government to be fair in its approach to addressing the current issue.

The attacks left the people of Biriwa in awe and the Limb tribe have strongly condemned such violent attacks perpetrated against their people in Kamakainthiye and Foday Sorieya villages in Biriwa Chiefdom, by members of both communities. These attacks have caused harm, destruction, and fear among our law-abiding and peaceful members of those communities, one of the tribe men explained.

“It is rumored that those youth from Foday Soriya who did not take part in offense against the Limba have been banned from that community.”

The Limba people are known for being docile and law abiding.

They have served as host for many people in their communities for centuries and have always been a people of peace. They have co-existed with Mandingo, Fullah, Loko and Temne for years. Conflicts have been limited to cattle damage. Like their other eleven dialects, the Biriwa Limba enjoy living harmoniously with other ethnic groups and contribute positively to the socio-economic development of their nation. Their major economic activities of farming and palm wine tapping have kept them glued to their lands.

Another worrying development that has seem to become a consistent trend is that at any time such conflicts occur, the authorities in those Limba communities are the first people they would nab and put in custody. Even when they may not even be aware of the crime, nor are they involved in it. This has been seen as a way of reducing the respect of our chiefs and this does not go down well with the Limba people. The Limba people continue to call on the police to please show some respect for their traditional authorities.

We therefore call for an immediate end to the Violence and ethnic conflicts which have no place in our society and call on the government and all development partners to ensure that such acts of aggression must be stopped forth with.

The increase in the spate of attacks on villages is a cause for alarm. Four years ago, Kamayomgbo was attacked by people from Karina, no one has been brought to account for that heinous attack. Now, two more communities have been attacked. We, therefore, call on the government to take immediate action to restore law and order in the affected area and to put an end to impunity.

“We urge the authorities to swiftly investigate this incident, ensure justice is served, and bring the perpetrators to account for their actions.”

Failure to act decisively risks emboldening further violence as is the case with Mayomgbo. Such dangerous precedent should be stopped and all those threatening remarks of  more attacks on small Limba communities on social media should be investigated by the cybercrime unit and perpetrators brought to book in order to prevent ethnic hostilities.

The Limba community remains committed to peace and national unity. However, we demand that our rights and safety be protected by the government and law enforcement agencies. “We appeal to all citizens to stand against tribal violence and work towards a more peaceful, just and united Sierra Leone.”

From Concerned Descendants of Biriwa Limba