chaPTER 8 – AFRICAN CIVILIZATIONS AND THE SPREAD OF ISLAM

1. chaPTER 8 – AFRICAN CIVILIZATIONS AND THE SPREAD OF ISLAM

4. After the fall of Rome, the civilizations of Byzantium and the Islamic world linked the Middle East, the Mediterranean, northern Europe, and Africa. 800 – 1500, in Africa frequency and intensity of contact with the outside world increased due to a growing international network. Social and religious changes took place influencing many different peoples Important was the arrival of the followers of the prophet Muhammad

5. The spread of Islam revealed the power of the religion and its commercial and military attributes • Civilizations were changed by Islam but retained their individuality • New religious, economic, and political patterns developed with the Islamic surge, but diversity remained • Islamization cause huge effects on its converts and linked Muslim Africa to the outside world through trade, religion, and politics. • Trade and long-distance commerce linked regions beyond the Muslim world.

6. Until about 1450, Islam provided the major external contact between sub-Saharan Africa and the world. • State-building: West Africa experienced cultural influence of Islam and its own internal civilization produced great artistic accomplishments • Powerful state, such a Mali and Songhay, depended more on military power and dynastic alliances than on ethnic or cultural unity.

7. There was the development of city-states, with strong merchant communities in west Africa and the Indian Ocean coast of east Africa that showed similarities to urban developments of Italy and Germany in this period. • However, there were disparities between the technologies and ideologies of European and Africans and differences in the ways their societies developed. • Northern Africa and the east African coast were partly incorporated into the Arab Muslim world • New centers of civilization and political power arose in sub-Saharan Africa, illustrating the geographic diffusion of civilization • Bantu migration and the formation of large states in the western Sudan persisted

8. Differences in geography, language, religion, and politics contributed to Africa’s lack of political unity • Sub-Saharan Africa did not have universal states or universal religions • Christianity and Islam did find adherents in Africa and sometimes contributed to formation of large states empires African societies: diversity and similarities

9. Some African societies had rulers who controlled through a hierarchy of official called states; other societies were stateless, organized around kinship • Stateless peoples • Some organized around either lineages or age sets ( groups of the same age) did not need rulers or bureaucracies • Some had forms of government – authority could be held instead by a council of families with no need to tax the population to support the ruler, bureaucrats, army or nobles. • Some had little concentration authority affecting only a small part of people’s lives Stateless societies

10. Other alternatives to formal government were secret societies • These incorporated their members after an initiation – knowledge, skills, physical tests • They settled village disputes and also acted to maintain stability, and served as an alternative to the power of state institutions • Stateless societies found it difficult to resist external pressures, mobilize for warfare, organize large building projects, carry on stable long-distance trade with others • All of these concerns contributed to the formation of states in sub-Saharan Africa

11. Certain similarities in language, thought, and religion provided some unities • Bantu-speaking peoples provided a linguistic base a cross much of Africa so that structure and vocabulary allowed some mutual understanding between neighboring Bantu speakers • Animistic religion: belief in the power of natural forces personified as spirits or gods and the role of ritual and worship (dancing drumming, divination, and sacrifice) was central to religion of many African peoples Common elements in african societies

13. African religions had well-developed concepts of good and evil • Africans, like, Europeans, believed that some evil, disasters and illnesses were produced by witchcraft; this led to the existence of a class of diviners or priests who guided religious practice • African religion provided a cosmology – view of how the universe worked • Many believed in a creator whose power and actions were expressed through spirits of lesser gods and through the founding ancestors of the group • Ancestors – seen as the first settlers – thus “owners” of the land and resources and through them the fertility of the land, game, people, and herds could be ensured.

14. Religion, economics, and history were thus closely intertwined. • Family/clan – common organization of African societies had an important role in dealing with the gods. • Deceased ancestors – direct link between living relatives and the spirit world • Respect of ancestors and gods – part of the same system

15. Economies of Africa • Settled agriculture and skilled ironwork had been established before or during the postclassical period. • Specialization encouraged local and regional trade, the basis for many lively markets and large cities • Market life – women and men alike participated actively • Trade – handled by professional merchants • International trade increased in many regions in this period, mainly with Islamic world and through Arab traders • African state benefited from ability to tax the trade

16. International trade furthered the growth of African merchant groups • No rapid technical or manufacturing shifts within Africa, except important innovation in mining • POPULATION – One of the least known aspects of African societies before 20th century • By 1500, Africa may have had 30-60 million inhabitants

17. Africa north of the Sahara had long been part of the world of classical antiquity, where Phoenicians, Greeks, Romans and Vandals traded, settled, built, battled, and destroyed • Christianity had taken a firm hold in Mediterranean Africa • North Africa was linked across the Sahara to the rest of Africa in many ways. • With the rise of Islam, those ties became closer The arrival of islam in north africa

18. 640 – 700 CE, followers of Muhammad swept across north Africa from Suez to Morocco’s Atlantic shore • 711 Berber and Arab armies had crossed into Spain. Were defeated in Frankish Kingdom by Charles at Poitiers (Battle of Tours) in 732 halting Muslim advance in the West • Islam found fertile ground among the populations of north Africa • Rapid conversion within the political unity provided by the Abbasid dynasty • This unity eventually broke down, and north Africa divided into separate states and competing groups

19. In opposition to the states dominated by the Arabic rulers, the peoples of the desert, the Berbers, formed states of their own • 11th century – the Almoravids, a puritanical reformist movement, grew among the desert Berbers. They launched a jihad, holy war, against the kingdoms of the savanna and west into Spain. • 1130 – another reformist group, the Almohadis, followed the same pattern • These north African and Spanish developments were essential to the penetration of Islam into sub-Saharan Africa

20. Islam offered many attractions – that all Muslims are equal within the community of believers – which made the acceptance of conquerors and new rulers easier Islamic tradition of uniting the powers of the state and religion under the ruler, caliph, appealed to some African kings to reinforce their authority Concept – all members of the umma, community of believers, were equal put the converted Berbers and later Africans on an equal footing with the Arabs Despite these utopian ideas within Islam, practices differed considerable at local levels Ethnic distinctions also divided the believers

21. Christianity had made converts in Egypt and Ethiopia before the conversion of the Roman Empire in the 4th century CE. • Christian kingdom of Axum, Christian communities thrived in Egypt and Nubia. • Christians of Egypt, the Copts, developed a rich tradition in contact with Byzantium, translating the religious literature, like the Bible, etc., from Greek to Coptic, their own tongue • Copts eventually split from the Byzantine connection on doctrinal and political issues • The Copts were able to maintain their faith, as Muslim rulers recognized them as followers of a revealed religion and thus entitled to a certain tolerance Christian kingdoms: nubia and ethiopia

22. Coptic influence spread up the Nile into Nubia, the ancient land of Kush. • Muslim attempts to penetrate Nubia were net with stiff resistance in 9th century that the Christian descendants of ancient Kush were left as independent Christian kingdoms until the 13th century • The Ethiopian kingdom that grew from Axum was the most important African Christian outpost. Because it was surrounded by pagan neighbors, the Christian kingdom turned inward • Its people occupied the Ethiopian highlands and lived in fortified towns where they relied on agriculture

24. Eventually through a process of warfare, etc a new dynasty appeared under King Lalibela who sponsored a building project of 11 great churches sculpted from rock • 13th – 14th centuries, an Ethiopian Christian state emerged under a dynasty tracing its origins back to the marriage of Solomon and Sheba. The dynasty kept its brand of Christianity while facing constant pressure from its Muslim neighbors. • Their struggle with the Muslim peoples in Somalia shaped much of the history of the region and continues to do so today. • Ethiopia remained isolated, Christian, and fiercely independent

25. Several power states emerged combining Islamic religion and culture – kingdoms of Mali and Songhay and the Hausa states. These were adaptations of Islam and its fusion with African traditions An Islamic wave spread across north Africa in the form of merchants and travelers using the caravan routes toward the savanna Africa had 3 important coasts of contact: Atlantic, the Indian Ocean, and the savanna Kingdoms of the grasslands

27. GHANA Formed by the 8th century by exchanging gold from the forests of west Africa for salt from the Sahara in trade and goods from the Mediterranean north Africa Camels introduced from Asia improved the possibilities of trade The Sahel, grassland belt edging the Sahara became a point of exchange between the forests and north Africa Along the coast, several African states developed between the trading cities Ghana rose to power by taxing the salt and gold By the 10th century its rulers converted to Islam

28. Ghana’s power declined after invasions by the Almoravid armies 13th century, new states had risen in the savanna to take its place of leadership

29. Sudanic states were led by the patriarch or council of elders of a particular family or group that established control over its neighbors Usually these states had a territorial core area of the same linguistic or ethnic background, but their power extended over subordinate communities. These were conquest states drawing on the taxes, military support, etc. of the subordinate areas Ghana, Mali, and Songhay were imperial states Rulers of these states were sacred and surrounded by rituals that separated them from their subjects. Sudanic states

30. Islam became something of a royal cult. Much of the population never converted Several savanna states rose among the various peoples in the Sudan. Of these Mali and Songhay were examples of the fusion of Islamic and indigenous African cultures

31. Empire of Mali between Senegal and Niger rivers and was the creation of the Malinke people who had broken away from Ghana (13th c) Mali became a model of the IslamicizedSundanic kingdoms Economy – agriculture combined with trade in various products and gold producing areas Malinke merchants, or juula, formed partnerships to trade throughout much of west Africa Malinke expansion is attributed to Sundiata, a brilliant leader whose exploits were the foundation of a great oral tradition Empire of Mali and Sundiata, the “Lion Prince”

32. Griots, professional oral historians, began their epic historys of Mali with Sundiata, the “Lion Prince”. He became the mansa, or emperor who was said to have divided up the world so he was considered the originator of social arrangements • 16 clans – to bear arms • 5 clans – devoted to religious duties • 4 clans – specialists like blacksmiths and griots • Created political institutions of rule allowing for regional and ethnic differences • Stationed garrisons to maintain loyalty and security • Travel was secure – what he considered very important in a commerce state • Died 1260; successors expanded the borders of Mali to control most of the Niger Valley to the Atlantic coast

35. Mali grew wealthy from the trade • Mansa Kankan Musa (1312-1337) – most famous of Sundiata’s successors • Made a pilgrimage to Mecca which brought much attention to Mali • Distributed so much gold along his trip to Mecca, the Sudan, and Egypt that a devaluation of currency took place • Mansa Musa brought back an architect, Ishak al-Sahili, who directed the building of several important mosques. • Mali’s contact with the outer world brought change and innovation

36. Cities of the western Sudan had a distinctive local architectural style Towns were commercial and included craft specialists and foreign merchants Military expansion of Ghana, Mali, and later Songhay contributed to their commercial success because the state protected traders Cities like Jenne and Timbuktu (pop. 50,000) flourished Timbuktu and its mosque contained a library and university (book trade was the most lucrative business) City dwellers and villagers

37. Life for most people in the empire of Mali and other Sudanic states was centered on agriculture and the village Crops of grains, fruits, and vegetables provided the basis of daily life and supplied the caravan trade Polygamy, practice of having multiple wives, was common

38. As the power of Mali waned, Songhay, which dominated areas of the Niger valley, began to form as an independent kingdom, perhaps under a Berber dynasty. • Its capital was Gao and the rulers were Muslims. • Songhay began to thrive as new sources of gold from the west African forests passed through its territory. Gao became a large city with a foreign merchant community and mosques • Sunni Ali (1464-1492) became the leader of Songhay. • He was a well trained tactical commander and ruthless leader • His cavalry expanded the borders and seized Timbuktu and Jenne Songhay Kingdom

39. Sunni Ali was followed by a line of Muslim rulers who took the military title askia. Askia Muhammad the Great, extended the boundaries of the empire and by the mid-16th century Songhay dominated the central Sudan The fusion of Islamic and pagan populations and traditions continued Muslim clerics imposed a strict interpretation of the law of Islam Songhay remained the dominant power in the region until the end of the 16th century when a Moroccan Muslim army defeated the forces of Songhay

40. After Songhay’s demise other states rose among the Hausa peoples of northern Nigeria, based on cities such as Kano Kano’s leader in the 14th c turned the city into a center of Muslim learning Hausa cities ruled over the animistic villages and protected their trade with a powerful cavalry These cities reproduced many of the social, political, and religious forms of the great empires of the grasslands

41. Village communities, clans, and ethnic groups continued to organize many aspects of life Development of unified states allowed various groups and communities to coexist Common religion and law provided solidarity and trust to merchants Ruling families used emir or caliph to reinforce their authority and used literate Muslim advisors and scribes in government administration In Africa, as elsewhere in the world, formation of states heightened social differences and made these societies more hierarchical Political and social life in Sudanic states

42. In all Sudanic states, Islam was fused with existing traditions and beliefs. Rulership was based on the ability to intercede with local spirits Islam in this stage of the Sudan tended to accommodate pagan practice Fusion of traditions is clear in the position of women as some Sudanic societies were matrilineal and recognized the role of women within the lines of kinship, contrary to patrilineal customs in Sharia

43. SLAVERY Slavery became a more widely diffused phenomenon, and a slave trade in Africans developed on a new scale Conversion of slaves to Islam did not guarantee freedom Slaves were used as servants and laborers and used as soldiers and administrators Trade caravans transported slaves as well as gold Slave trade extended over 700 years and affected a large area It was one more way that Islamic civilization changed sub-Saharan Africa

44. Some Islamcized African ports were tied to trade across the Indian Ocean and dotted the east African coast. African custom and the Bantu Swahili language represented a cultural fusion The swahili coast of east africa

45. Coastal Trading Ports: Bantu migration reached the east African interior. Bantu-speaking herders mixed with older populations in the region From Indonesia or Malaya, immigrants settled on ;the island of Madagascar and introduced new foods which were popular and spread rapidly along the coast and into central Africa Visitors and refugees from Oman and the Persian Gulf established themselves at some of these villages because of their attraction of the possibilities of trade with the land of Zanj. These villages were transformed into more cosmopolitan and diverse communities.

48. 13th c. – urbanized east African trading ports had developed along the coast sharing Bantu-based and Arabic-influenced Swahili (means “coastal”) language and other cultural traits. • Towns such as Mogadishu, Mombasa, and Kilwa eventually contained mosques, tombs, and palaces of stone and coral • The Arab traveler IbnBatuta was impressed with the beauty and refinement of these towns. • Kilwa was particularly wealthy because it controlled the port of Sofala which had access to the gold produced in the interior • Kilwa flourished in international trade as did several other cities • These cities were tied to each other by an active coastal commerce to the interior by a caravan trade

50. MIXTURE OF CULTURES ON THE SWAHILI COAST Islamic influence promoted long-distance commerce 13c – period of great Islamic expansion. Faith spread eastward to India and Indonesia providing a religious bond of trust and law facilitation trade throughout ports of the Indian Ocean Ruling families in east African trading ports claimed to be descendants of immigrants from Persia Rulers and merchants tended to be Muslim but the majority of the population retained their previous beliefs and culture