In analyzing the legacy of the 14th century Islamic traveler Ibn Battuta, it is impossible to ignore the impact that his voyages in the 1350-60s had on the social and cultural development of the Mali Empire and its neighbors. But even more significant was the impact of these travels to the upper classes living in his native Morocco and in the Arabic birthplace of Islam, who would grow to have great power and prestige across Africa and the East. Several decades after earlier voyages to East Africa, Ibn Battuta made one of his last major voyages – a journey south to the Niger River, then west to the southwest border of modern-day Mali, then back up the Niger through Timbuktu, before finally returning home through the Tuat desert, as shown in …show more content…
He was not offered his usual elite treatment upon arrival, and upon appearing to protest this alleged slight, the sultan did not even recognize him. Accordingly, he describes the sultan as “miserly” (Gibb, et al. 957). In contrast, however, he appreciated the devoutness of those Malians who were Muslim (Levtzion and Pouwels 67), and generally praised the region’s wealth and gold reserves (which had, under Musa I, literally placed the region on the Catalan map). The importance of Ibn Battuta’s journey to Mali itself was limited. But his journeys, especially this one – to a Islamicized African nation with diverse cultural beliefs, brought home to Morocco and the rest of the Arab world where the Rihla was circulated a view of the wider world, stretching out upon a vast east-west axis and incorporating a diverse array of native cultures fused with the mighty force of Islam, for better or …show more content…
As Gibb, et al., point out in their forward to the groundbreaking initial English publication of the Rihla (as The Travels of Ibn Battuta, AD 1325-1354), many of the Arabic sources containing records of the people he mentions and even perhaps corroborating some of his questionable accounts may be lost or simply untranslated. However, additional credence should be lent to Ibn Battuta’s account of Mali for two main reasons: first, Ibn Battuta describes Mali in great detail, mentioning countless names of people he encountered there while relating countless short passages titled, “An Anecdote” (Hamdun and King XIX), and finally, because of the simple fact that Ibn Battuta had to recall details from only a few years back regarding Mali as he dictated the Rihla to his secretary and
the Accuracy of the Chronicle of Al-Jabarti." Bulletin of the School of Oriental and African Studies. No. 2 (1970): 283-294. http://www.jstor.org/stable/613005 (accessed November 30, 2013).
The Mongol and the Mali Empires differ in their rise with the use of certain methods towards conquering. Geographic locations play an enormous role in the rise of both these magnificent empires. In the Mali empire, Islam was prevalent unlike the Mongol Empire where everyone was allowed to practice their own religion. Another difference would be the methods by which they arose. Although warfare existed within the Mali empire, Mali arose by peaceful methods. However, the Mongol empire attacked states which were already established. If people ...
At the beginning of his journey, he decides to not travel with a caravan, this proves to be a good thing for him, as along his journey, he is continually meeting rich and pious people who give him camels, horses, donkeys, money, food, drink, and places to lodge. This is a custom of the muslim faith to give gifts to travelers. His journey first began in the Middle East, then venturing out to sea to Makkah, where his ship was attacked by pirates and he had to continue the journey to Makkah on foot. Then Ibn Battuta crossed the vast Arabian Desert to reach modern day Iraq and Iran, he stayed briefly then took another ship to Tanzania in East Africa. He eventually ended up going to India where he was warmly greeted by Sultan of Dehli, who was also known as the Shadow of God.
Islam is presented in the Epic of Sundiata in a way that encourages listeners to embrace Islam over their indigenous belief systems. The epic accomplishes this by incorporating elements and practices of the indigenous beliefs into Islamic tradition; and by adapting certain Islamic mythology — such as the Jinn — to the existing West African culture. It also asserts the superior power and strength of those who derive their power from Allah and the Jinn, to those whose power is based in ancestral worship and fetishes. Through conflict, adaptation, and tolerance, the Epic of Sundiata presents an accessible version of Islam to the people of the Mali Empire; and promotes the acceptance of this new faith over the indigenous beliefs of the area.
In the novel Segu, Maryse Conde beautifully constructs personal and in depth images of African history through the use of four main characters that depict the struggles and importance of family in what is now present day Mali. These four characters and also brothers, by the names of Tiekoro, Siga, Naba, and Malobali are faced with a world changing around their beloved city of Bambara with new customs of the Islamic religion and the developing ideas of European commerce and slave trade. These new expansions in Africa become stepping stones for the Troare brothers to face head on and they have brought both victory and heartache for them and their family. These four characters are centralized throughout this novel because they provide the reader with an inside account of what life is like during a time where traditional Africa begins to change due to the forceful injection of conquering settlers and religions. This creates a split between family members, a mixing of cultures, and the loss of one’s traditions in the Bambara society which is a reflection of the (WHAT ARE SOME CHANGES) changes that occur in societies across the world.
“Ibn Fadlan’s mission was about political and religious alliances that stretched across the entire western half of the Asian world.” (Page 38)
Sundiata developed into a great leader of Mali through hardships, religion, and core/tributary/periphery relationships of states. The djeli who transmitted this information to the translators, is also a manifestation of an institution important in Sundiata’s epic, because without djelis these stories would be lost forever. Sundiata learned about the formation, running and maintenance of African states through interactions with the communities he was introduced to.
Equiano, Olaudah. The interesting narrative of the life of Olaudah Equiano, or Gustavus Vassa, the African: an authoritative text. New York: Norton, 2001. Print.
Ibn Battutah was a Moroccan scholar who traveled to different regions in Asia and Africa. Throughout 1325 to 1354 C.E he traversed the regions of Asia and Africa. Ibn Battutah decided after his second pilgrimage to Mecca, he would travel on the road. He documented each of the travels he did on his journey. He wrote down his experiences, his thoughts, the diverse individuals he met, the customs of the different countries and regions he visited, and the overall state of the regions he visited. Throughout his travels, Ibn Battutah found the cultures, he visited noteworthy. He was critical of some of the unique cultures as well. Some of the practices of the foreign cultures that Ibn Battutah documented completely differed from some of the customs of his culture. The differences in cultures of the made him critical of the places he visited. After Ibn Battutah returned to Morocco in 1354 after his journey, the Sultan of Morocco requested that Ibn Battutah write an account of his travels. Some of the regions Ibn Battutah traversed through are the desert region of Africa, southern Asia, the eastern coast of Africa, and China.
There was also a Kingdom called Mali that broke off from the Ghana Empire. At this time they had embraced the religion of Islam and had been under the great rule of Mansa Musa. This empire had the job of protecting the caravans or shipments carrying the goods, so that they can trade. They helped towards the function of trade so that both the importer and exporter gained something. In document 3 it explains how their wealth was great because of their trade. The document also talks about the fact that they had exhibited the characteristics of an advanced divination like sufficient food to feed its people, a strong army equipped with advanced weapons and income derived from taxes. Even though the Mali Empire had wealth there was very little corruption if there was with the ruler. He did not go mad with power but he was generous. In document four it states they there was no person who did not receive a sum of gold from him.
The existence of the civilized is directly reliant on the existence of the barbaric. Concepts of refinement and order can only exist when presented in opposition to savagery, but what defines the civilized? What is the difference between the citizen and the caveman? In the 10th century Islamic Empire, there was a plethora of distinguishing factors that marked the chasm between the dignified Muslims and the beast like “others”. The record of the Bulgharid envoy Ibn Fadlan’s journey from Baghdad to the land of the Saqaliba people, near the Itil River in modern day Russia, offers insight into how Muslims defined themselves in opposition to the multitude of people in their empire. Ibn Fadlan creates a detailed description of the way of life
The spread of Islam in Africa had taken course from a number of factors, including external and internal forces. After my analyzing of the spread of Islam in Africa, I have gather three main themes that stuck out during the expansion of Islam: Islam and trade, the conversion conditions of Islam, and the economics/political development involving Islam. These three themes provide great insight on how Islam started to spread through out Africa. Through trade the culture and religion of Islam was spread to many different areas. This correlates to the conversion of different people, which helped spread Islam. By these conversions Islam was able to establish Islamic states, which played a factor in the development of strong economic and political
Western literature gives us a representation of the attitude of Westerners toward Morocco throughout recent history. Five works of literature written in different time periods from the years 1890 to 2007 are examined to determine the evolution of how the West views Morocco including its traditions and cultures.
The Kingdom of Mali was an African hub of wealth, trade and education for over 225 years. Mali is an Arab version of the Mandinka word that means, “Where the king dwells”, and was vitally important in spreading trade, education, religion and culture along the Niger River. The rise of Mali into an Empire occurred in the early 13th century, when Sundiata defeated his enemies and won control of the West African gold mines. In 1312 Mansa Musa became ruler of Mali. During his reign which was known as Mali’s, “Golden Age”, he introduced Islamic beliefs to many communities along the Niger and enhanced education after his historic pilgrimage to Mecca. Mali’s rise was attributed to the Trans-Saharan Trade routes leading to and from Western and Eastern Africa. These trade routes contributed to the rise and fall of powerful African Kingdoms for hundreds of years, but for 250 years, Mali was the crown jewel of Africa.
In this book , Esposito provides a succinct, up-to-date survey of the Islamic experience, an introduction to the faith, belief, and practice of Islam from its origins to its contemporary resurgence. He traces the emergence and development of this dynamic faith and its impact on world history and politics. He discusses the formation of Islamic belief and practice (law, theology, philosophy, and mysticism), chronicling the struggle of Muslims to define and adhere to their Islamic way of life. Equally important is the essential information Esposito provides on the contemporary world of Islam, from Muslim responses to the challenges of colonialism and modernization to the reassertion of Islam in politics and society.