Jarra news
Wednesday, February 25, 2026
Maimuna Ceesay to ECOWAS: Move Beyond Talk and Deliver on AfCFTA
Tuesday, February 24, 2026
From Symbol to Structure: Call to Make African Languages Central to AU Integration
From Symbol to Structure: Call to Make African Languages Central to AU Integration
By JarranewsTV Staff Reporter
February 24, 2026
A former senior official of the African Union has urged the new leadership of the African Union Commission to move beyond symbolic recognition of African languages and embed them fully into the Union’s day-to-day governance and integration agenda.
In an open letter addressed to the Chairperson of the Commission in Addis Ababa, Lang Fafa Dampha, former Executive Secretary of the African Academy of Languages (ACALAN), argued that Africa’s development ambitions cannot be realised without linguistic inclusion at institutional level.
Drawing on more than 15 years of service within the AU system, Dampha said that while African identity is often celebrated in official rhetoric, the Union’s operations remain dominated by inherited colonial languages, limiting citizen participation and weakening democratic legitimacy. He warned that policies developed in languages inaccessible to most Africans risk alienating the very people continental integration is meant to serve.
According to Dampha, the challenge is particularly urgent as the AU advances flagship initiatives such as African Continental Free Trade Area and implements Agenda 2063. He stressed that trade, peace, digital transformation and governance reforms require communication systems that ordinary Africans can understand and own.
The letter calls for practical action rather than new declarations. Among the key proposals are the full operationalisation of Kiswahili as a working language of the Union, including dedicated budget lines, permanent interpretation and translation staff, and the strengthening of the Pan-African interpretation and translation infrastructure under ACALAN.
Dampha also highlighted the risk of African languages being marginalised in the digital era, urging the AU to invest in terminology development, open-source linguistic data, and the localisation of digital public services. He further proposed turning African Languages Week and the ongoing Decade of African Languages into accountability platforms, requiring member states to report measurable progress.
A central recommendation is the creation of an African Languages Development Fund to finance translation of treaties, harmonisation of writing systems, advanced training programmes, and public service broadcasting in African languages.
In conclusion, Dampha argued that African languages should be treated as strategic infrastructure, not cultural ornaments. “A Union that speaks to its people in their own voices,” he wrote, “is a Union that truly belongs to them.”
The open letter positions linguistic inclusion as a core test of the new Commission’s commitment to deepening continental integration, citizen ownership and Africa-centred development.
FROM PUBLIC OFFICE TO PUBLIC PITY: D. A. JAWO’S FAILED ATTEMPT AT SELF-VICTIMISATION
By Yaya Dampha
NPP Diaspora Coordinator – Sweden
The recent article by , published by , under the emotive title “A Victim of Vindictiveness?”, is less a serious political reflection and more a carefully packaged narrative of self-pity, selective memory, and personal frustration. It is an attempt to reframe political irrelevance as persecution and personal underperformance as principled dissent.
Let us address the facts—calmly, firmly, and point by point—in defence of and his government.
First, Mr. Jawo openly acknowledges that his dismissal from cabinet in June 2018 was entirely constitutional. The President of the Republic has the legal and executive authority to appoint and dismiss ministers. Cabinet reshuffles are a normal feature of democratic governance across the world. They are not acts of vindictiveness, nor are they punishments. To portray a lawful executive decision as personal persecution is intellectually dishonest and politically disingenuous.
Second, Mr. Jawo’s tenure as Minister of Information lasted eighteen months. During that period, he failed to leave behind any meaningful legacy. As a former leader of journalists who once fought against draconian media laws under dictatorship, Gambians rightly expected him to champion the repeal or review of those same laws when he assumed office. He did not. No bold reform. No decisive initiative. No structural change. Power was in his hands, yet nothing changed. Silence and inaction cannot later be repackaged as suppressed bravery.
Third, the claim that he felt “confined” in cabinet because he could not openly criticise government decisions is an indictment of his own leadership, not of the system. Collective responsibility is not a prison; it is a cornerstone of serious governance. Leadership demands courage within power, not comfort outside it. Criticism after dismissal is easy. Reform while in office is what defines statesmanship.
Fourth, the insinuation that he could have been “recycled” into government had he stopped criticising the President is speculative and self-serving. Governments retain or reassign officials based on performance, relevance, trust, and alignment with policy direction. Mr. Jawo cannot simultaneously claim he had no interest in returning to government and still complain about not being reappointed. One cannot reject a door and then accuse others of slamming it shut.
Fifth, Mr. Jawo admits membership in , an organisation whose stated objective is to unseat President Barrow in the next election. That is his democratic right. However, rights come with consequences. No government anywhere in the world extends state privileges, honours, or invitations to individuals actively organising against it. The withdrawal of invitations to state functions is not “sanction”; it is standard, logical, and politically neutral. State functions are privileges, not entitlements.
Sixth, attendance at state dinners, national dialogues, or independence celebrations is not a birthright. Millions of Gambians attend none of these events and suffer no injustice. These invitations are extended based on office, role, and relevance—not as lifetime rewards for former service. To interpret non-invitation as victimisation is to confuse entitlement with citizenship.
Seventh, the article is riddled with contradictions. Mr. Jawo claims to have cordial relations with the President and expresses gratitude for having served in cabinet, yet simultaneously alleges covert punishment, shadowy emissaries, and deliberate exclusion. These inconsistencies expose the article for what it truly is: a narrative driven by wounded ego rather than public interest.
Finally, President Barrow’s record stands firm. Under his leadership, has restored constitutional order, expanded democratic space, strengthened institutions, and moved decisively away from two decades of authoritarian rule. The Barrow administration has governed with tolerance, restraint, and respect for dissent—qualities that make claims of vindictiveness ring hollow.
In conclusion, Mr. Jawo is not a victim of vindictiveness. He is a former minister struggling to reconcile personal ambition with political reality. President Barrow owes him no apology for exercising constitutional authority, demanding results, or refusing to blur the line between the state and its political opponents.
History will remember those who built, reformed, and delivered—not those who found their voices only after leaving office.
Saturday, February 21, 2026
Barrow’s Leadership and The Gambia’s Democratic Rebirth: A Fair Judgment?
Thursday, February 19, 2026
A REBUTTAL TO LAMIN JUWARA’S SELECTIVE HISTORY, LEGAL CONFUSION, AND POLITICAL HYPOCRISY
By Yaya Dampha, NPP Diaspora Coordinator – Sweden
Lamin Juwara styles himself as a “political analyst,” yet his recent public commentary exposes a troubling deficit in political education, historical honesty, and constitutional literacy. Whether this is born of ignorance or deliberate distortion is immaterial; either way, it renders his analysis unreliable and misleading.
Distorting the Jawara Record
It is intellectually dishonest to invoke as a pristine democratic model without acknowledging the full record. Jawara ruled The Gambia for nearly three decades—27 to 30 years, depending on how one counts transitional periods. That era was not a democratic idyll. It was marked by entrenched corruption, nepotism, weak institutions dependent on personalities rather than law, and chronic underdevelopment. Yes, Jawara tolerated multiparty politics—but tolerance alone does not absolve decades of governance failures.
Silence During Tyranny
Mr. Juwara’s newfound democratic fervor raises a basic question: where was his voice during the 22 years of authoritarian rule under ? There were no interviews, no public interventions, no principled resistance. Many who are loud today were silent then—beneficiaries of a system they now conveniently denounce. Courage discovered after danger has passed is not principle; it is opportunism.
The Hollow “Third Term” Claim
Juwara’s central argument—that President Barrow seeking re-election undermines democracy—collapses under legal scrutiny. The 1997 Constitution contains no clause barring President Barrow from contesting again. Term limits are not retroactive, and political opinion is not constitutional law. When Mr. Juwara says, “Many Gambians, myself included, believe…,” one must ask: since when did personal belief override constitutional legality? Is Mr. Juwara now the law of The Gambia?
Selective Morality, Real Tolerance
President has governed with a level of tolerance unmatched in our political history—a fact acknowledged even by critics. If there is one lesson to draw from Jawara, it is tolerance, and by any objective measure President Barrow has exceeded that standard. Mr. Juwara ignores this reality because it does not fit his narrative.
Opinion Is Not Analysis
Serious political analysis requires historical accuracy, constitutional understanding, and consistency of principle. What we get instead are soundbites and selective memory amplified on platforms such as —visibility mistaken for expertise.
A Question of Motive
One is left to wonder whether this is political immaturity or a defense of past privilege—an attempt to sanitize an era when some families prospered at the expense of the taxpayer. Either way, the arguments fail on the merits.
Conclusion
What Mr. Juwara offers is not analysis but hypocrisy dressed as concern, ignorance masquerading as principle, and opinion pretending to be law. Until he can cite constitutional provisions, confront history honestly, and explain his silence during real dictatorship, he should refrain from lecturing Gambians about democracy.
Democracy rests on law, truth, and consistency—not noise, nostalgia, or selective outrage.