Jola hulon

The history of the Jola hulon is intertwined with that of the other Jola peoples of Casamance, who have long inhabited the floodplains and mangroves of this region. They were prized for their skill in rice cultivation, and this knowledge made them targets for capture in the era of the slave trade, a wound that marks regional memory.

In the nineteenth century, palm wine tapping was part of the local economy, and by around 1900 peanuts were already established as the main cash crop. Since then, the people have lived between subsistence farming and the trade of their produce, remaining in their villages on the peninsula.

The life of the Jola hulon revolves around land and water. Most families live from farming: they grow rice in the flooded fields, along with sweet potatoes, watermelon and peanuts, and some also raise cattle. The rhythm of the year is set by the rains, the planting and the harvest, and work in the fields usually involves relatives and neighbors.

Social life is organized around the village and the extended family. Funerals hold a central place: they are occasions to gather the community, honor those who have passed and reaffirm the bonds between the living and the ancestors. Hospitality, respect for elders and participation in village ceremonies are values that sustain life together.

The traditional faith of the Jola peoples, in which the Jola hulon take part, acknowledges a creator, called Ata Amit, and gives great weight to the world of spirits and ancestors. Many turn to amulets and sacred objects for protection, and believe that the dead, when duly honored at funerals, join the ancestors and the creator.

There is also the influence of Islam, which is added to ancestral practices rather than replacing them completely. Moral life matters: it is believed that a disordered existence can leave the soul without rest, wandering as an exiled spirit. Faith, family and identity go together, and changing one’s belief is often seen as turning away from the community.

Bandial, the language of the heart for the Jola hulon, already has Scripture: Bible portions were published in 2006 and the New Testament followed, around 2014 and 2015. The complete Bible does not yet exist. The text is available in mobile apps, and there is also the film on the life of Jesus, gospels in video and Bible teaching in audio in the language, valuable resources for those who listen more than they read.

For the Jola hulon, believing in Jesus is not only a personal decision, but a step that touches the family, the funerals and each person’s place in the village. The fear of breaking with the community and the dread of spirits weigh heavily. Added to this is the fact that they are a small people, in villages scattered across the peninsula, with few Christians and few workers who know their language and culture.

The Jola hulon need good markets for what they produce and better conditions for work in the fields, which sustains their families. On the spiritual level, they need to be set free from the fear of spirits and to know the peace that comes from Christ, without losing what is good in their culture.

They also need communities of faith born among themselves, with leaders from their own language, able to disciple whole families and to show that following Jesus can be a way of honoring one’s own people.

God’s Word has already reached Bandial: the New Testament has been completed and circulates in digital format, in reading and audio apps. The film on the life of Jesus, the gospels in video and the Bible teaching recorded in the language of the people allow the message to reach even those who do not read. These are seeds sown in the language of the heart of the Jola hulon, waiting for someone to listen and welcome them.