A variety of internal and external factors contribute to state formation, expansion, and decline. Governments maintain order through a variety of administrative institutions, policies, and procedures, and governments obtain, retain, and exercise power in different ways and for different purposes.
LEARNING OBJECTIVE
Explain how the expansion of empires influenced trade and communication over time.
HISTORICAL DEVELOPMENTS
K.C.-3.1.I.E.ii.--The expansion of empires—including Mali in West Africa–facilitated Afro-Eurasian trade and communication as new people were drawn into the economies and trade networks.
Human adaptation and innovation have resulted in increased efficiency, comfort, and security, and technological advances have shaped human development and interactions with both intended and unintended consequences.
LEARNING OBJECTIVE
Explain the causes and effects of the growth of trans-Saharan trade.
HISTORICAL DEVELOPMENTS
K.C.3.1.II.A.ii--The growth of interregional trade was encouraged by innovations in existing transportation technologies.
K.C.3.1.I.A.iv.--Improved transportation technologies and commercial practices led to an increased volume of trade and expanded the geographical range of existing trade routes, including the trans-Saharan trade network.
ILLUSTRATIVE EXAMPLES
Technologies encouraging inter-regional trade:
§ Camel saddle
§ Caravans
The principal state of west Africa at the time of the Muslims’ arrival there was the kingdom of Ghana (not related to the modern state of Ghana), situated between the Senegal and Niger rivers in a region straddling the border between the modern states of Mali and Mauritania.
Ghana probably developed as a state during the fourth or fifth century C.E. when settled, agricultural peoples sought to protect their societies from the raids of camel-riding nomads who increasingly came out of the Sahara.
When Muslim merchants arrived in west Africa, the kingdom of Ghana was a regional state much like others that were emerging or soon would appear elsewhere in sub-Saharan Africa
It became the most important commercial site in west Africa because it was the center for trade in gold
Ghana itself did not produce gold, but the kings procured nuggets from lands to the south—probably from the region around the headwaters of the Niger, Gambia, and Senegal rivers, which enjoyed the world’s largest supply of gold available at the time
Koumbi-Saleh -- Ghana's’s capital and principal trading site was a thriving commercial center with a population of some fifteen thousand to twenty thousand people when the kingdom was at its height, from the ninth to the twelfth century.
Koumbi-Saleh’s wealth also supported a large number of qadis and Muslim scholars.
Ghana maintained a large army to maintain order in the kingdom, keep allied and tributary states in line, and defend against nomadic incursions
By about the tenth century, the kings of Ghana had converted to Islam.
conversion brought them recognition and support from Muslim states in north Africa.
The kings of Ghana made no attempt to impose Islam forcibly on their society
Ghana's society observed traditional religious customs
native religious specialists practiced magic and kept idols in the woods surrounding the royal palace at Koumbi-Saleh.
The lion prince Sundiata (reigned 1230–1255) built the Mali empire during the first half of the thirteenth century
By about 1235 he had consolidated his hold on the Mali empire, which embraced Ghana as well as other neighboring kingdoms in the regions surrounding the Senegal and Niger rivers.
From the thirteenth until the late fifteenth century, Mali controlled and taxed almost all trade passing through west Africa.
Like the later kings of Ghana, the rulers of Mali honored Islam and provided protection, lodging, and comforts for Muslim merchants from the north.
they did not force Islam on their realm, they encouraged its spread on a voluntary basis.
Mansa Musa
ruled Mali from 1312 to 1337, during the high point of the empire
Mansa Musa observed Islamic tradition by making his pilgrimage to Mecca in 1324–1325.
His party formed a gargantuan caravan that included thousands of soldiers, attendants, subjects, and slaves as well as a hundred camels carrying satchels of gold.
Mansa Musa bestowed lavish gifts on those who hosted him along the way, and during his three-month visit to Cairo, he distributed so much gold that the metal’s value declined by as much as 25 percent on local markets.
Upon return to Mali from Mecca, Mansa Musa took his religion even more seriously than before.
He built mosques, particularly in the trading cities frequented by Muslim merchants
he sent promising students to study with distinguished Islamic scholars in north Africa.
He also established religious schools and brought in Arabian and north African teachers, including four descendants of Muhammad himself, to make Islam better known in Mali.
Songhay
By the late fifteenth century, the Songhay empire had completely overcome Mali.
Yet Mansa Musa and other Mali rulers had established a tradition of centralized government that the Songhay realm itself would continue
Mali had ensured that Islam would have a prominent place in west African society over the long term.
Technologies encouraging inter-regional trade:
§ Camel saddle
During the late centuries B.C.E., a special camel saddle, which took advantage of the animals’ distinctive physical structure, also made its way to north Africa.
§ Caravans
Camels came to north Africa from Arabia, by way of Egypt and the Sudan, about the seventh century B.C.E.
Because a caravan took seventy to ninety days to cross the Sahara and because camels could travel long distances before needing water, they proved to be useful beasts of burden in an arid region.
After about 300 C.E. camels increasingly replaced horses and donkeys as the preferred transport animals throughout the Sahara as well as in the deserts of central Asia
By the late eighth century, Islamic merchants had trekked across the desert and established commercial relations with societies in sub-Saharan west Africa.
Gao, a terminus of caravan routes across the Sahara that offered access to the Niger River valley, which was a flourishing market for copper, ironware, cotton textiles, salt, grains, and carnelian beads
Muslim merchants flocked to camel caravans traveling across the Sahara to Ghana in search of gold for consumers in the Mediterranean basin and elsewhere in the Islamic world
Apart from gold, merchants from Ghana also provided ivory and slaves for traders from north Africa.
In exchange, they received horses, cloth, small manufactured wares, and salt—a crucial commodity in the tropics, but one that local sources could not supply in large quantities.
Mali (thirteenth until the late fifteenth century)
Enormous caravans with as many as twenty-five thousand camels linked Mali to north Africa
market cities on the caravan routes such as Timbuktu, Gao, and Jenne became prosperous centers featuring buildings of brick and stone.
H - Historical Context (document specific contextualization)
I - Intended audience
P - Purpose
P - Point of View (Limitations of the document)
Use the passage below to connect the theme Technology and Innovation with the diffusion of Islam in West Africa.
Source: John L. Esposito, ed., The Oxford History of Islam, Oxford University Press
. . . Merchants were carriers of Islam rather than agents of Islamization. They opened routes and exposed isolated societies to external influences, but they were not themselves engaged in the propagation [spread] of Islam, which was the work of religious leaders. The leaders became integrated into African societies by playing religious, social, and political roles similar to those of traditional priests. Like traditional priests, Muslim men of religion were peacemakers, who pleaded for those who broke the king’s laws. Mosques, like traditional shrines, were considered sanctuaries. Immunity of life and property was extended to men of religion only as long as they kept out of politics and posed no threat to the existing sociopolitical order. . . .
What evidence could you use to support your claim that is not in the passage above?
H - Historical Context (document specific contextualization)
I - Intended audience
P - Purpose
P - Point of View (Limitations of the document)
Source: The Travels of Ibn Battuta, AD. 1325-1354, Ibn Battuta on Customs in the Mali Empire. The Moroccan traveler Ibn Battuta approved heartily when staying with hosts who honored the values of his own Muslim society, but he had little tolerance for those who did not. Here he describes what he witnessed at the sultan's court in the Mali empire.
Among their good practices are their avoidance of injustice; there is no people more averse to it, and their Sultan does not allow anyone to practice it in any measure; [other good practices include] the universal security in their country, for neither the traveller nor the resident there has to fear thieves or bandits ... their punctiliousness in praying, their perseverance in joining the congregation, and in compelling their children to do so; if a man does not come early to the mosque he will not find a place to pray because of the dense crowd; it is customary for each man to send his servant with his prayer-mat to spread it out in a place reserved for him until he goes to the mosque himself. ... They dress in clean white clothes on Fridays; if one of them has only a threadbare shirt he washes it and cleans it and wears it for prayer on Friday. They pay great attention to memorizing the Holy Qur'an.
Among their bad practices are that the women servants, slave-girls and young daughters appear naked before people, exposing their genitals. I used to see many like this in [the fasting month of] Ramadan, for it is customary for the fararis [commanders] to break the fast in the Sultan's palace, where their food is brought to them by twenty or more slave-girls, who are naked. Women who come before the Sultan are naked and unveiled, and so are his daughters. On the night of the twenty-seventh of Ramadan I have seen about a hundred naked slave-girls come out of his palace with food; with them were two daughters of the Sultan with full breasts and they too had no veil. They put dust and ashes on their heads as a matter of good manners. [Another bad practice:] Many of them eat carrion, dogs and donkeys.
Source the following to support claim about impact on Merchants
Source: Chihab al-Umari, The Pilgrimage of Mansa Musa (1342-1349). The following description of the visit to Cairo in 1324 by the King of Mali, Mansa Musa, was written by Al-Umari, who visited Cairo several years after the Mansa Musa’s visit.
From the beginning of my coming to stay in Egypt I heard talk of the arrival of this sultan Musa on his Pilgrimage and found the Cairenes eager to recount what they had seem of the Africans’ prodigal spending. I asked the emir Abu…and he told me of the opulence, manly virtues, and piety of his sultan. “When I went out to meet him {he said} that is, on behalf of the mighty sultan al-Malik al-Nasir, he did me extreme honour and treated me with the greatest courtesy. He addressed me, however, only through an interpreter despite his perfect ability to speak in the Arabic tongue. Then he forwarded to the royal treasury many loads of unworked native gold and other valuables. I tried to persuade him to go up to the Citadel to meet the sultan, but he refused persistently saying: “I came for the Pilgrimage and nothing else. I do not wish to mix anything else with my Pilgrimage.”
Key Takeaways
A) The invention of the camel saddle and use of caravans resulted in an intensification of both trade and diffusion of culture.
B.) Thinking about the future: How might the increased knowledge of sub-Saharan wealth following Mansa Musa's Hajj impact later events?