Coast); it marks the southern end of the long-distance trade route from Djenné and Timbuktu - where precious goods from the forest zone (gold, kola) were produced; it also forms the border and link between the Mande-Dyula and Hausa-Zongo linguistic and economic spheres. In contemporary Ghana, "Wangara" refers to Mande speakers and those believed to be of Mande origin and associated with trade. Whereas the Hausa language is a lingua franca among the Zongo Settlements and Gonja, Dyula is spoken as a lingua franca in Northern Ivory Coast, the South of Burkina Faso and Northwestern Ghana. In Ghana, it is heard from Wa down to Wenchi, due to the close association with the important Islamic centers of Kong and Bouna. Following the familiar complex of "Market-Mosque-Medressa", the Wangara founded the colonies of Begho, Bole (Boualé), Bondoukou and others on the forest fringe, in addition to Kong and Bouna. They also had some success in the conversion of Mossi, Dagbon & Bono people. Macina Fulani also maintained a presence. Into the Eastern Sudan While the Wangara themselves were only able to build communities as far east as Kano, Nigeria their nomadic Fulani vassals proved more successful. Especially after the 18th century Jihad States of Imamate of Futa Jallon, Futa Toro, Macina, Sokoto Caliphate and Adamawa. Who would begin to dominate West Africa and use the Wangara trade networks as seen in the cooperation of Futa Jallon with the Jakhanke Soninke subgroup & Macina with the Soninke scholars of Timbuktu. In the Western Sudan the Wangara (aNegro people) had become the primary bringers of Islam. But in the Eastern Sudan the kingdom of Kanem-Bornu and Arab tribes were already long established. Making the possible success of new, permanent settlements difficult. Nilo-Saharan and Chadic groups such as the Kanuri, Tebu, Baguirmi, Mandara and Wadai actively competed in trade. It is through the eastward routes of the Sahel taken by the pastoral Fulani on their Hajj to Mecca that the Wangara undoubtedly benefitted, albeit vicariously. The reason for the use of this alternative route is unknown. Possibly due to increasing desertification of the Sahara making northward travel too dangerous or to avoid being mistaken as a slave by an Arab North Africa that began to perceive blacks as a simple slave class.. An Emperor of Mali, Sakura Keita was said to have taken the old Saharan route to Mecca and for unknown reasons decided