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Senegambian stone circles

Archaeological site in Senegal and the Gambia

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Through Megalith, UNESCO and Laterite

Description and history

The stone circles and other megaliths found in Senegal and Gambia are sometimes divided into four large sites: Sine Ngayène and Wanar in Senegal, and Wassu and Kerr Batch in the Central River Division in Gambia. Among these four main areas, there are approximately 29,000 stones, 17,000 monuments, and 2,000 individual sites. The monuments consist of what were originally upright blocks or pillars (some have collapsed), mostly made of laterite, with smooth surfaces. The monoliths are found in circles, double circles, isolated or standing apart from circles (usually to the east) in rows, or individually. Stones found standing apart are called frontal stones. When there are frontal stones in two parallel, connected rows, they are called lyre-stones.

Researchers are not certain when these monuments were built, but the generally accepted range is between the 3rd century BCE and the 16th century CE. Burial mounds near the Wassu complex have been dated to AD 927–1305, although it is not clear whether the burial mounds were constructed before or after the stone circles. Archaeologists have also found pottery shards, human burials, and some grave goods and metals around the megalithic circles. A small collection of these can be found in the British Museum's collection that was donated by the colonial administrator Richmond Palmer.

The construction of the stone monuments shows evidence of a prosperous and organized society based on the amount of labor required to build such structures. The stones were extracted from laterite quarries using iron tools, although few of these quarries have been identified as directly linked to particular sites. After extracting the stone, identical pillars were made, either cylindrical or polygonal, with averages at two meters high and weighing seven tons.

Attribution

There is no consensus among historians and archaeologists as to who built these megalithic structures, in part because no existing group claims that their ancestors were responsible in their surviving oral histories. The structures share similarities with buildings and funerary practices in several existing cultures, such as the Serer, Konyagui, and Bassari people. Some contemporary elites, including scholars, have ignored the diverse and complicated historical and archaeological evidence and instead rushed to proclaim their particular ethnic group as the monument builders.

The Senegalese historian and anthropologist Cheikh Anta Diop argued that the Serer built the monuments and many similar ones across the Sahel during a hypothesized migration from the Nile River valley. Wolof and Fula oral traditions also have the Serer as the builders. The Serer themselves, however, credit them to the Soos wee or Soos waa Kaabu, the 'men from the beginning of Kaabu'. These 'Soos' or 'Sose' are, in Serer oral history, the former occupants of the area, but their ethnolinguistic identity is debated.

Some historians believe that they were a group speaking a Mande language who migrated from the Wagadu Empire to flee a drought towards the end of the first millennium CE. According to this theory, the Sose were assimilated or displaced when the Serer of the north arrived in the 11th century, although the newcomers may have adopted their funerary customs. 'Socé' is the modern-day term for Mande peoples in the Wolof and Serer languages.

Babacar Sédikh Diouf has pointed out that there is a Serer matrilineage named 'Soos', whose members may have been the first of the migrants to arrive in the Sine-Saloum region. The Serer have used funerary houses similar to those found at the Wanar site up until the present.

Another theory holds that the stone circles were built by one or more cultures that were subsequently pushed south across the Gambia by the incoming Serer, Mandinka, and Wolof. The Bassari in particular, who now live in the Kedougou region of southeastern Senegal, still bury important community members in necropolises of stone funerary huts, with construction techniques, burial chambers, and commemoration practices extremely similar to those uncovered at the stone circle sites.

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