9, the movement was a call to unify against increased concern for conflict with Africans of the interior. The association was made up of both Christians and Muslims and had traces of African nationalism. At one meeting Muslim leader Mohammed Sanunsi announced that "both Mohammedans and Christians of this country are of one race" (248). At another meeting a speaker made a call for the "redemption of Africa" and called for all to "unite for the Salvation of Africa" (Peterson 248). From this point on Muslim and Christians would be integrated into a distinct Creole society. This society exists still today.In relation to African-American communities, the emergence of Creole culture was similar in that it too was formed out of interaction among various African cultures with themselves and Europeans. Liberated Africans on the peninsula, as in the Americas, found themselves living with both members of their own African ethnicity and others of different origin. Similar to African American communities, Creole culture in Freetown created its own distinct language, and religious structures reflecting both African tradition and European influence. They also showed strong community ties as evidenced in the prevalence and practice of benefit and welfare societies.Sharp differences in the emergence of these communities would come inevitably from structure. Excluding British Colonial paternalism, Liberated Africans of Freetown were free of the control, restrictions and brutality of slavery. In the development of mixed cultures the amount of freedom for voluntary association becomes important. Liberated Freetown Africans had more opportunity for cultural interaction and associations and the development of their communities was often encouraged. They were safe to develop their communities and cultures with a great deal of freedom and personal control as opposed to African American communities that were often forced to develop in secrecy and seclusion. The...
