Ruled as an independent polity by the Wali family from the early 16th century until European colonialism in the late 19th, it controlled an important crossroads for trading routes linking the upper Niger river valley with the coast.

The first Wulimansa was Mbari Kajo Wali, who came with Traore, learned magic from the Jolas of the lower Gambia, and used his power to establish lordship over the land as a vassal of the mansa of Mali.

[5][2] Modern-day historians have proposed that the Mandinka elite of Wuli did not, in fact, immigrate en masse from the Manding region but may have come much earlier, from Bambouk and the upper Senegal river valley.

[7] As Mali declined, Wuli fell under the hegemony of the Jolof Empire and paid tribute to the Buurba, as did their neighboring states on the north bank of the Gambia - Niumi, Badibou, and Nyani.

His youngest son Kope had tricked his dying father into giving him the secrets of rulership and the royal amulets, but his elder brothers drove him into exile and struggled to establish control over Wuli.

The late 18th and early 19th centuries saw a significant influx of Torodbe Muslim refugees from Futa Toro, who helped popularize Islam in Wuli, although the ruling class maintained many traditional beliefs.

[16] Mansa Jatta Wali ruled Wuli in the second half of the 18th century, and fought several wars against Niani as well as an armed dispute with a wealthy Jula trader.

In March 1823 a British expedition led by Major Alexander Grant came upriver to Wuli from Bathurst seeking closer commercial relations and possibly to establish a trading post.

[23] In 1863, 64, and 65 almamy Bokar Saada of Bundu led an alliance of Futa Toro, Khasso and other powers to repeatedly attack the important Wuli trading center of Tambacounda.

[27] As a satellite of Bundu, which was allied with the French, Wuli became a target for the Sarakholle marabout Mahmadu Lamine Drame in 1887 when he sacked Netteboulou and executed the wulimansa.

[37] Society and governance were divided into levels: the state (banko), extended family or interest group (kabilo), the village (sateo), and compound (suo).

These included the Nimang of Pathiab, the successor to the throne and guardian of the northwestern march near Koussanar, as well as the powerful and relatively independent Signate clan of Netteboulou.

[45] The Mansa regularly sacrificed to the jalang and consulted it for divination; in extreme circumstances human sacrifices were required, generally in the form of a warrior who went to battle exposed and not expecting to return.

[47] Even during the widespread religious wars of the mid-19th century, the marabouts of Wuli generally stayed away from overtly political activity and the Walis continued to protect them and seek prayers and charms from them.