Further Considerations on the Sephardim of the Petite Côte

Abstract

The publication in these pages of an article by Peter Mark and José da Silva Horta on the Sephardic communities of the Petite Côte in the early seventeenth century represents a significant step forward in our understanding of the Jewish presence in west Africa. Using previously unreferenced material, Mark and Horta have filled out for the first time the nature of this community, and in particular provided valuable evidence as to the group's connections with Lisbon and Amsterdam. This type of assiduous documentary research has long been needed for this topic. Although some Africanists have referred to the Jewish presence there, such references have tended to draw on the same few documentary sources. So though the work of Jean Boulegue, Antonio Carreira, and Nize Isabel de Moraes has been important in drawing the attention of Africanists to the Jewish presence in Senegambia, one can say that, in general, historians of the upper Guinea coast have not systematized the place of the Sephardim in discourses related to their area of study. Meanwhile, there is almost a complete absence of reference to the Jewish presence in west Africa among historians of the Sephardim. There are perhaps two overriding explanations for this lacuna. For one thing, these communities were comparatively small and did not have an extended lifespan, and it is of course natural that historians of the Sephardim should concentrate on the most important communities of the diaspora. For another, we suspect that the absence of their commentary on this subject is not entirely unrelated to fears as to what might be uncovered, since it is notorious that one of the major activities of Europeans in Africa at this time was slaving. The implication of a significant number of Sephardim being involved in this activity would not sit comfortably with the traditional interpretation of many historians of the Sephardim that their subjects were, essentially, victims of persecution, and that, where they were slave owners, they treated their charges much better than did Christians.

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