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A predominantly rural territory with few urban centers historically, the Gambia holds little in the way of well-known luxury resources commonly discussed in studies of western Africa. People of the region, in particular women, have exploited both riverine and oceanic food and material resources. The limited scholarship available on Gambian women reveals they have been essential to those endeavors contributing to economy, politics, society, and family institutions. Often by pursuing seemingly less-lucrative endeavors, women have been prominent actors innovating production and acquisition techniques as well as product uses in this mixed agricultural and aquatic economy, from precolonial to contemporary times. Despite few raw materials or luxury resources, and in certain contexts great limits on their authority, women of the Gambia River region were central to economic life historically, developing household food production and trading their surplus agricultural, aquatic, and manufactured goods. In different eras and contexts, Gambian women have been agricultural innovators and technologists; catchers, processors, and traders of aquatic resources; merchants of manufactured and crafted items; and educators. In essence, they created intellectual, economic, and artisanal opportunities for themselves and others in their communities. These activities allowed women to influence and propel economic and political agendas over time. In particular, women have been credited with critical developments in rice production technologies going back at least to the 16th century, though women’s expertise in this realm likely has much deeper historical roots. This knowledge and set of skills related to rice agriculture made Mandinka women of the Gambia River region critical to West Africa’s Upper Guinea coast and also to life in the Americas as enslaved producers. Mandinka women and men became a large demographic represented in southeastern US plantations and communities because of their well-developed techniques in rice cultivation. Gambian women significantly influenced the eastern and western Atlantic worlds. The modern-day nation of The Gambia, which achieved independence in 1965, is a relatively small territory hugging the banks of Gambia River for a narrow fifteen miles from the north and south banks. Starting 300 miles inland to the east (upriver), the river flows west into the Atlantic Ocean (downriver). Looking back in time at this region bordering the river, it is important to consider Gambian women’s lives over time in the context of both centralized and non-centralized political units. In the orbit of centralized states such as Ghana (4th–13th centuries), Takrur (9th–14th centuries), Mali (13th–15th centuries), and Jolof (14th–16th centuries), women (and men) negotiated shifting expectations over time. Certainly Gambian women have been born into, circulated among, or married within several local cultural and linguistic traditions that include Aku, Bambara, Fula, Jola, Mandinka, Manjago, Serahulle, Serer, and Wollof. However, scholars have written more about women and gender for these groups in neighboring countries. Non-centralized political and social affiliations typically provided women a great deal of authority and autonomy. However, most positions and statuses women were privy to historically were reshaped and often greatly diminished from the 19th century onward due to processes of the slave trade, Islamization, and European colonialization. With the rise of Atlantic-world trade small numbers of coastal Gambian River women expanded their spheres of influence and wealth by forming both marital and economic alliances with Portuguese, French, Dutch, and British men. By the 20th century a number of women pursued various forms and levels of education in efforts to increase their opportunities in the social, political, and economic arenas. In essence, in each historical era women of the Gambia River have sought out knowledge, expertise, and skills in order to achieve their ambitions regardless of the political, religious, or social order dominant at the time.

Omar ibn Sayyid (Said is the more prevalent Anglicized version of his name; 1770–1863), a West African Muslim scholar, was enslaved in North Carolina from 1810 until his death in 1863. Omar was captured in Futa Toro, modern-day Senegal in 1807 and transported to Charleston, South Carolina, in 1808, and he spent the first two years of his American life enslaved on a plantation there. He left behind a body of Arabic writings including his 1831 autobiography, which was the subject of two limited translations in the 19th century by Alexander Cotheal in 1848 and Isaac Bird in 1863; a more elaborated translation was produced by John Franklin Jameson in 1925. Since the 1980s, Omar has attracted scholarly interest as a striking example of the presence of enslaved Muslim scholars in the antebellum United States. The Library of Congress has created an Omar ibn Said Collection of documents in English and Arabic to serve as a resource for research on slavery and Islam in America. North Carolina governor Roy Cooper declared May 23, 2019, Omar ibn Said Day.

The Senegambia is the area located between the rivers Senegal and Gambia, as well as its surrounding regions, including the countries of Senegal, the Gambia, and Guinea-Bissau. The earliest documented references to the archaeology of the Senegambia date from the mid-19th century, in the form of short mentions in colonial reports and generalist scholarly journals. In the 1930s through the 1940s, the creation of research institutions facilitated the gradual professionalization of the discipline; and since independence, the quantity of researchers has both increased and diversified, as they use a range of approaches and period foci. Since the onset of the 21st century, the Stone Age has been a fast-developing area of study, ranging from the first evidence of hominin or human occupation 250 kya, to the development of pottery and animal domestication. Increasing social complexity, as well as technical developments, are a hallmark of the subsequent Iron Age, whose archaeology initially focused on the emergence of kingdoms and towns and has subsequently broadened to encompass also a wider range of societies at the margins of centralized polities. From the 15th century onward, the opening to the Atlantic world, together with the rise of the transatlantic slave trade, brought new dynamics across the region. As a result, much of the archaeology of this period has focused on trade (particularly the impact of the slave trade), new Afro-European settlements and sociopolitical change. Finally, although the archaeology of colonial and postcolonial remains is still incipient, it has received some coverage, particularly through ethno-archaeological studies, although the extent varies from country to country.