Conflicts are by nature inevitable in human interactions and a guiding element that also serves as a mirror to recall us from the brink of self destruction as a result of our words and actions. These perennial conflicts can be inflamed or discouraged very early on before it comes to open fore.
The author mentioned that the governor of NBR has ruled for a settlement that goes diametrically contrary to the habits and customs of imamship regulations in the Gambia – not only in Baddibou. Being the unelected representative of the regime in NBR, he is the direct stooge of a regime that has voiced an open desire to strangle opposition anywhere where dissent could emerge. In Baddibou, to my knowledge, Salikene is such a place. Sheriff Dibba [former Vice President, Speaker of Parliament and opposition leader] hailed from there and I think they were once the rulers of Baddibou or played crucial role in the formation of that region as we know it today (I solicit correction from anyone with knowledge about badinbung [house of relatives]).
Hitherto there is a strong interest in the part of regime to inhibit the potential this village or people from there have. The method of the governor to settle this conflict is a clue to me that they have a hand in sowing discord.
Otherwise, they would just leave it to the village people to solve problems locally without coming fort with a preordained settlement that is bound to plunge the village into further turmoil. In other words, keep the village in perpetual crisis so that they won’t have time to attend to real problems facing the country. Among which, is to demand for the unconditional release of Lamin Dibba (UDP Executive ) who is a native of that village.
I believe that there is a grand plan behind the conflict unknown to the participants serving as proxies.
Background or possible identical political interventions in Salikene’s communal affairs:
There is also another story relating to the alikaloship in Salikene. According to a friend of mine, the longstanding tradition was that the Dibba’s put up the alikalos (very usual in many villages). But the last transfer was sabotaged by the regime, when they installed Mr. Kanteh as alikalo even though the old Alikalo Dibba was still alive and reigning. Salikene people kept their allegiance to the old Alikalo until his death. Meaning dual alikaloship was practiced in the village until the demise of the old Dibba. After his death, Mr. Kanteh consolidated his power base and silenced every remaining source of usurpation of the role through the lineage, in collusion with the governor (s) as stooges of the regime. Because the regime still has scores to settle with the village or more appropriately the Dibba Kunda clan.
PS. I am not a Salikene person nor a descendants of the village. So if my narration from a source I found credible, should be found “wide off the mark”, so do I solicit corrections to put the records straight for everyone’s benefit.