They and the Jola people were the last to convert to these religions.

Kabrousse was once the kingdom seat of the Jola people.

Jola people themselves say that a person is ajoola and they speak joola.

Like the Serers, the Jola people also have their religious custom.

The Casamance region is mostly inhabited by the Jola people who have a long tradition of independence movements.

The Serers also maintain the same bond with the Jola people with whom they have an ancient relationship.

More specifically, this research focused on social organizations and food production of the Jola people (also spelled Diola.)

According to a DNA analysis, he descended, mainly, from Jola people of Guinea Bissau.

The Serer and Jola people believe in a common ancestry and have joking relationship with each other which they assign to their ancient shared cultural heritage.

Rich in dietary minerals and vitamin C, they are the second largest source of animal protein among the Jola people after fish, followed by chicken, and pork.

The Serer people to which they are a sub-group of are the oldest inhabitants of Senegambia along with the Jola people.

Those who survived and headed north were the ancestors of the Serer people, and those who headed south became the ancestors of the Jola people.

The exile of young people to cities has led to the stark decline in usage of this traditional instrument among the Jola people of Casamance and the Gambia.

The banjo is a direct decedent of the Akonting created by the Jola people, found in Senegal, Gambia and Guinea-Bissau in West Africa.

Residing on the island during the 1740s, Antoine Edme Pruneau de Pommegorge witnessed the retribution meted out for a conspiracy hatched among some 500 captives of the Jola people.

The Niasse, along with the Kumpo and the Samay, are three traditional masked figures in the folk mythology of the Jola people, living in the Casamance (Senegal) and also in Gambia.

This contrasts with the Jola people on the beaches of Cape Varela, whose festive reception and hailing to the Portuguese ships from the shore reveals they had little or no prior notion of Portuguese slavers.

The Jola people believe that spirits called Bakin or Eneerti (Mandinka Jalang) can protect their families, their villages, and their rice fields; and can even protect them from conversion to Islam and Christianity.

The only real difficulty with the Casamance hypothesis is the use of poisoned arrows, which was common among the Serer, Nimoninka and Mandinka peoples of the Saloum-Gambia area, but not among the Jola people (Felupes) of the Casamance.