The historical presence of the Fijus di Terra in the Casamance region, in southern Senegal, dates back to the 15th century, when Portuguese navigators reached the west coast of Africa and established trading posts in places such as Cacheu, Bissau and Ziguinchor. From these commercial and cultural contacts with local people, a mestizo population was born that adopted Catholicism and Portuguese as central elements of its identity. Even today, the Fijus di Terra preserve a strong connection with their Lusophone heritage, despite the political and social challenges they face.
Since the beginning of colonization, the Portuguese settled in strategic points along the coast, where they established relationships with local communities. They often married African women, giving rise to mixed-race descendants who maintained religious practices, names and customs inherited from Portuguese culture. It was from this contact that the Creole language emerged, a linguistic fusion that evolved into Casamance Creole. The Fijus di Terra stood out from other ethnic groups due to the use of this Creole, the practice of Catholicism and clothing that was closer to the European style, in addition to the use of expressions of Portuguese origin.
According to , loyalty of the fijus di terra to Portugal remained even when other European powers, such as France, England and the Netherlands, disputed possession of territories in the region. However, in 1886, Portugal officially ceded Casamance to France, changing the political context. Despite this change, the community preserved the use of Portuguese-based Creole and Catholic tradition, elements that continued to mark its cultural identity.
Over time, the Senegalese government recognized the Fijus di Terra as a specific group, granting them rights such as the possibility of learning and teaching Portuguese in public schools and participating in political and religious activities linked to Lusophony. Casamance Creole, spoken mainly in Ziguinchor, but also present in places such as Oussouye, Carabane and Djembering, is characterized by a simple grammar but a rich vocabulary, which combines words of Portuguese, French, Uolofe and other regional languages.
Despite its historical and cultural value, this language faces the risk of disappearing, according to UNESCO. French, the official language of Senegal, and Uolofe, widely spoken in the country, exert great pressure on the use of Casamance Creole, which has few speakers. However, initiatives have emerged to preserve this heritage, such as the Fidjus di Terra (Children of the Earth) project, which promotes language teaching, local artistic production and cultural activities linked to Lusophony. Additionally, there are individual academic research efforts dedicated to documenting Creole, including the creation of dictionaries and the collection of oral expressions.
The Fiju di Terra also face significant social and political challenges. Since 1982, Casamance has been the scene of an armed conflict between separatist movements and the Senegalese government, with groups demanding greater autonomy or even independence for the region. This violence has caused population displacement, hampered access to resources and worsened poverty, affecting all local communities, including the Fiju di Terra.
Another important obstacle is social and economic integration. As Senegal is a country with a Muslim majority and the official language being French, many members of this community feel marginalized, especially due to difficulties in accessing employment, education and political participation. In response to these difficulties, many Fiju di Terra opt for emigration, looking for better living conditions in countries such as Guinea-Bissau, France and Brazil. However, geographical distance tends to weaken cultural ties, as daily contact with Creole and Catholic traditions becomes more difficult abroad.
Preserving the cultural identity of the Fijus di Terra is therefore an ongoing challenge. Between political tensions, social inequalities and the effects of globalization, this community struggles to keep its language, religious celebrations and cultural heritage that spans generations alive. This is a story of resistance and attachment to Lusophone roots, reflected both in those who remain in Casamance and in those who, despite emigrating, continue to value and disseminate their cultural heritage.
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