Timbuktu

Siege of Timbuktu

On 8 August 2023, Timbuktu was brought under a total blockade by Jama'at Nasr al-Islam wal Muslimin (JNIM),^[17] exacerbating poverty, and leading to food shortages. 33,000 fled the city and its surrounding areas and 1,000 have fled to Mauritania since the start of the siege.^[18] The siege began after the withdrawal of MINUSMA, the United Nations mission to Mali during the Mali War.^[19]

Climate

Timbuktu features a hot desert climate (BWh) according to the Köppen Climate Classification. The weather is extremely hot and dry throughout much of the year, with most of the city's rainfall occurring between June and September due to the influence of the Intertropical Convergence Zone (ITCZ). The degree of diurnal temperature variation is higher in the dry season than the wet season. Average daily maximum temperatures in the hottest months of the year – April, May and June – exceed 40 °C (104 °F). Lowest temperatures occur during the mildest months of the year – December, January and February. Average maximum temperatures do not drop below 30 °C (86 °F). These winter months are characterized by a dry, dusty trade wind blowing from the Saharan Tibesti Region southward to the Gulf of Guinea. Picking up dust particles on their way, these winds limit visibility in what has been dubbed the "Harmattan Haze."^[29] Additionally, when the dust settles in the city, sand builds up and desertification looms.^[30]

Salt trade

The wealth and very existence of Timbuktu depended on its position as the southern terminus of an important trans-Saharan trade route; nowadays, the only goods that are routinely transported across the desert are slabs of rock salt brought from the Taoudenni mining centre in the central Sahara 664 km (413 mi) north of Timbuktu. Until the second half of the 20th century most of the slabs were transported by large salt caravans or azalai, one leaving Timbuktu in early November and the other in late March.^[34]

The caravans of several thousand camels took three weeks each way, transporting food to the miners and returning with each camel loaded with four or five 30 kg (66 lb) slabs of salt. The salt transport was largely controlled by desert nomads of the Arabic-speaking Berabich (or Barabish) tribe.^[35] Although there are no roads, the slabs of salt are now usually transported from Taoudenni by truck.^[36] From Timbuktu the salt is transported by boat to other towns in Mali.

Between the 12th and 14th centuries, Timbuktu's population grew immensely due to an influx of Bono, Tuaregs, Fulanis, and Songhais seeking trade, security, or to study. By 1300, the population increased to 10,000 and continued increasing until it reached about 50,000 in the 1500s.^{[[[Wikipedia:Citing_sources|page needed]]]}-38" style="counter-reset: mw-Ref 37;" class="reference-link">[37]^[38]

Agriculture

There is insufficient rainfall in the Timbuktu region for purely rain-fed agriculture and crops are therefore irrigated using water from the River Niger. The main agricultural crop is rice. African floating rice (Oryza glaberrima) has traditionally been grown in regions near the river that are inundated during the annual flood. Seed is sown at the beginning of the rainy season (June–July) so that when the flood water arrives plants are already 30 to 40 cm (12 to 16 in) in height.^[39]

The plants grow up to three metres (10 feet) in height as the water level rises. The rice is harvested by canoe in December. The procedure is very precarious and the yields are low but the method has the advantage that little capital investment is required. A successful crop depends critically on the amount and timing of the rain in the wet season and the height of the flood. To a limited extent the arrival of the flood water can be controlled by the construction of small mud dikes that become submerged as the water rises.

Although floating rice is still cultivated in the Timbuktu Cercle, most of the rice is now grown in three relatively large irrigated areas that lie to the south of the town: Daye (392 ha), Koriomé (550 ha) and Hamadja (623 ha).^[40] Water is pumped from the river using ten large Archimedes' screws which were first installed in the 1990s. The irrigated areas are run as cooperatives with approximately 2,100 families cultivating small plots.^[41] Nearly all the rice produced is consumed by the families themselves. The yields are still relatively low and the farmers are being encouraged to change their agricultural practices.^[42]

Tourism

Most tourists visit Timbuktu between November and February when the air temperature is lower. In the 1980s, accommodation for tourists was provided by Hendrina Khan Hotel^[43] and two other small hotels: Hotel Bouctou and Hotel Azalaï.^[44] Over the following decades the tourist numbers increased so that by 2006 there were seven small hotels and guest houses.^[40] The town benefited by the revenue from the CFA 5000 tourist tax,^[40] the sale of handicrafts and employment of local guides.

Leo Africanus

Perhaps most famous among the accounts written about Timbuktu is that by Leo Africanus, born El Hasan ben Muhammed el- Wazzan-ez-Zayyati in Granada in 1485. His family was among the thousands of Muslims expelled by King Ferdinand and Queen Isabel after their reconquest of Spain in 1492. They settled in Morocco, where he studied in Fes and accompanied his uncle on diplomatic missions throughout North Africa. During these travels, he visited Timbuktu. As a young man he was captured by pirates and presented as an exceptionally learned slave to Pope Leo X, who freed him, baptized him under the name "Johannis Leo de Medici", and commissioned him to write, in Italian, a detailed survey of Africa. His accounts provided most of what Europeans knew about the continent for the next several centuries.^[61] Describing Timbuktu when the Songhai Empire was at its height, the English edition of his book includes the description:

The rich king of Tombuto hath many plates and sceptres of gold, some whereof weigh 1300 pounds. ... He hath always 3000 horsemen ... (and) a great store of doctors, judges, priests, and other learned men, that are bountifully maintained at the king's cost and charges.

— Leo Africanus, Descrittione dell' Africa^[5]

According to Leo Africanus, there were abundant supplies of locally produced grain, cattle, milk and butter, though there were neither gardens nor orchards surrounding the city.^[62] In another passage dedicated to describing the wealth of both the environment and the king, Africanus touches upon the rarity of one of Timbuktu's trade commodities: salt.

The inhabitants are very rich, especially the strangers who have settled in the country [..] But salt is in very short supply because it is carried here from Tegaza, some 500 miles [800 km] from Timbuktu. I happened to be in this city at a time when a load of salt sold for eighty ducats. The king has a rich treasure of coins and gold ingots.

— Leo Africanus, Descrittione dell' Africa in Paul Brians' Reading About the World, Volume 2^[62]

These descriptions and passages alike caught the attention of European explorers. Africanus also described the more mundane aspects of the city, such as the "cottages built of chalk, and covered with thatch" – although these went largely unheeded.^[11]

Shabeni

Roughly 250 years after Leo Africanus' visit to Timbuktu, the city had seen many rulers. The end of the 18th century saw the grip of the Moroccan rulers on the city wane, resulting in a period of unstable government by quickly changing tribes. During the rule of one of those tribes, the Hausa, a 14-year-old child named Shabeni (or Shabeeny) from Tetuan on the north coast of Morocco accompanied his father on a visit to Timbuktu.^[64]

Shabeni stayed in Timbuktu for three years before moving to a major city called Housa^[b] several days' journey to the southeast. Two years later, he returned to Timbuktu to live there for another seven years – one of a population that was, even centuries after its peak and excluding slaves, double the size of the 21st-century town.

By the time Shabeni was 27, he was an established merchant in his hometown of Tetuan. He made a two-year pilgrimage to Mecca and thus became a hajji, Asseed El Hage Abd Salam Shabeeny. Returning from a trading voyage to Hamburg, he was captured by a ship manned by Englishmen but sailing under a Russian flag, whose captain claimed that his Imperial mistress (Catherine the Great) was "at war with all Muselmen" (see Russo-Turkish War (1787–1792)). He and the ship he had been sailing in were brought to Ostend in Belgium in December 1789 but the British consul managed to get him and the ship released. He set off again in the same ship, but the captain, who claimed to be afraid of his ship being captured again, set him ashore in Dover. In England his story was recorded. Shabeeni gave an indication of the size of the city in the second half of the 18th century. In an earlier passage, he described an environment that was characterized by forest, as opposed to the modern arid surroundings.

The mosques

Situated on the northern edge of the Niger Delta, Timbuktu is at the crossroads of the Saharan trade routes and the River Niger. Founded in 1100 by the Tuareg, this cultural centre boasts significant architectural landmarks, including three great mosques: Djinguere Ber, Sankore and Sidi Yahya.^[67]

The Djinguere Ber Mosque, built in 1328 under the patronage of Mansa Musa, the wealthy ruler of the Mali Empire, served as a testament to the city's prosperity during this golden age. Mansa Musa's legendary pilgrimage to Mecca, during which he distributed vast amounts of gold, contributed to the construction of the mosque and cemented Timbuktu's reputation as a centre of Islamic culture and learning. Over the centuries, the Djinguere Ber mosque has undergone various renovations and extensions, reflecting the changing architectural styles and religious practices of the region.

The Sankore Mosque, built between 1325 and 1463, played a central role in Timbuktu's intellectual and educational landscape. As the city flourished as a centre of Islamic learning, the Sankore Mosque became a renowned centre of learning, attracting scholars and students from across the Muslim world. Its libraries housed thousands of manuscripts on subjects ranging from theology to astronomy, contributing to Timbuktu's reputation as a centre of intellectual exchange and cultural diversity.

The Sidi Yahya mosque, founded in 1440 by the revered marabout Sheikh al-Mukhtar Hamallah, held both religious and mystical significance for the people of Timbuktu. According to local legend, the mosque awaited the arrival of Sidi Yahya al-Tadlissi, a saint whose presence would sanctify the site. When Sidi Yahya claimed the mosque forty years later, it became a focal point for spiritual devotion and pilgrimage. Over time, the mosque underwent several renovations and refurbishments, reflecting the changing religious and cultural landscape of Timbuktu.

Cultural events

The best-known cultural event is the Festival au Désert.^[68] When the Tuareg rebellion ended in 1996 under the Konaré administration, 3,000 weapons were burned in a ceremony dubbed the Flame of Peace on 29 March 2007 – to commemorate the ceremony, a monument was built.^[69] The Festival au Désert, to celebrate the peace treaty, was held every January in the desert, 75 km from the city until 2010.^[68]

The week-long festival of Mawloud is held every January, and celebrates the birthday of Muhammed; the city's "most cherished manuscripts" are read publicly, and are a central part of this celebration.^[70] It was originally a Shi'ite festival from Persia and arriving in Timbuktu around 1600. The "most joyful occasion on Timbuktu's calendar", it combines "rituals of Sufi Islam with celebrating Timbuktu's rich literary traditions".^[71] It is a "period of feasting, singing, and dancing ... It culminated with an evening gathering of thousands of people in the large sandy square in front of the Sankor é Mosque and a public reading of some of the city's most treasured manuscripts."^[71]

Annually, during the winter, Timbuktu has hosted the Living Together festival since 2015.^[72][73]

World Heritage Site

During its twelfth session, in December 1988, the World Heritage Committee (WHC) selected parts of Timbuktu's historic centre for inscription on its World Heritage list.^[74] The selection was based on three criteria:^[75]

• Criterion II: Timbuktu's holy places were vital to early Islamization in Africa.
• Criterion IV: Timbuktu's mosques show a cultural and scholarly Golden Age during the Songhai Empire.
• Criterion V: The construction of the mosques, still mostly original, shows the use of traditional building techniques.

An earlier nomination in 1979 failed the following year as it lacked proper demarcation:^[75] the Malian government included the town of Timbuktu as a whole in the wish for inclusion.^[76] Close to a decade later, three mosques and 16 mausoleums or cemeteries were selected from the Old Town for World Heritage status: with this conclusion came the call for protection of the buildings' conditions, an exclusion of new construction works near the sites and measures against the encroaching sand.

Shortly afterwards, the monuments were placed on the List of World Heritage in Danger by the Malian government, as by the selection committee at the time of nomination.^[74] The first period on the Danger List lasted from 1990 until 2005, when a range of measures including restoration work and the compilation of an inventory warranted "its removal from the Danger List".^[77] In 2008 the WHC placed the protected area under increased scrutiny dubbed "reinforced monitoring", a measure made possible in 2007, as the impact of planned construction work was unclear. Special attention was given to the build of a cultural centre.^[78]

During a session in June 2009, UNESCO decided to cease its increased monitoring program as it felt sufficient progress had been made to address the initial concerns.^[79] Following the takeover of Timbuktu by MNLA and the Islamist group Ansar Dine, it was returned to the List of World Heritage in Danger in 2012.^[80]

Many of the current conservation efforts are undertaken by "traditional actors" in the community. Some of their efforts include managing and restoring the historic mosques in the city.^[81]

Centre of learning

Timbuktu was a world centre of Islamic learning from the 13th to the 17th century, especially under the Mali Empire and Askia Mohammad I's rule. The Malian government and NGOs have been working to catalogue and restore the remnants of this scholarly legacy: Timbuktu's manuscripts.^[86]

Timbuktu's rapid economic growth in the 13th and 14th centuries drew many scholars from nearby Walata (today in Mauritania),^[87] leading up to the city's golden age in the 15th and 16th centuries that proved fertile ground for scholarship of religions, arts and sciences. To the people of Timbuktu, literacy and books were symbols of wealth, power, and blessings and the acquisition of books became a primary concern for scholars.^[88] An active trade in books between Timbuktu and other parts of the Islamic world and emperor Askia Mohammed's strong support led to the writing of thousands of manuscripts.^[89]

Knowledge was gathered in a manner similar to the early, informal European Medieval university model.^[87] Lecturing was presented through a range of informal institutions called madrasahs.^[90] Nowadays known as the University of Timbuktu, three madrasahs facilitated 25,000 students: Djinguereber, Sidi Yahya and Sankore.^[91]

These institutions were explicitly religious, as opposed to the more secular curricula of modern European universities and more similar to the medieval Europe model. However, where universities in the European sense started as associations of students and teachers, West-African education was patronized by families or lineages, with the Aqit and Bunu al-Qadi al-Hajj families being two of the most prominent in Timbuktu – these families also facilitated students in set-aside rooms in their housings.^[92] Although the basis of Islamic law and its teaching were brought to Timbuktu from North Africa with the spread of Islam, Western African scholarship developed: Ahmad Baba al Massufi is regarded as the city's greatest scholar.^[93]

Timbuktu served in this process as a distribution centre of scholars and scholarship. Its reliance on trade meant intensive movement of scholars between the city and its extensive network of trade partners. In 1468–1469 though, many scholars left for Walata when Sunni Ali's Songhay Empire absorbed Timbuktu.^[87] Then, in the 1591 Moroccan invasion of Timbuktu, scholars had to flee once more, or face imprisonment or murder.^[94]

This system of education survived until the late 19th century, while the 18th century saw the institution of itinerant Quranic school as a form of universal education, where scholars would travel throughout the region with their students, begging for food part of the day.^[86] Islamic education came under pressure after the French occupation, droughts in the 1970s and 1980s and by Mali's civil war in the early 1990s.^[86]

Manuscripts and libraries

Hundreds of thousands of manuscripts were collected in Timbuktu over the course of centuries: some were written in the town itself, others – including exclusive copies of the Quran for wealthy families – imported through the lively booktrade. Hidden in cellars or buried, hid between the mosque's mud walls and safeguarded by their patrons, many of these manuscripts survived the city's decline. They now form the collection of several libraries in Timbuktu, holding up to 700,000 manuscripts in 2003.^[95] They include the Ahmed Baba Institute, Mamma Haidara Library, Fondo Kati, Al-Wangari Library, Mohamed Tahar Library, Maigala Library, Boularaf Collection, and Al Kounti Collections. These libraries are the largest among up to 60 private or public libraries that are estimated to exist in Timbuktu today, although some comprise little more than a row of books on a shelf or a bookchest.^[96] Under these circumstances, the manuscripts are vulnerable to damage and theft, as well as long term climate damage, despite Timbuktu's arid climate. Two Timbuktu Manuscripts Projects funded by independent universities have aimed to preserve them.

In late January 2013 it was reported that rebel forces destroyed many of the manuscripts before leaving the city.^[97][98] "On Friday morning, 25 January 2013, fifteen jihadis entered the restoration and conservation rooms on the ground floor of the Ahmed Baba Institute in Sankoré ... The men swept 4,202 manuscripts off lab tables and shelves, and carried them into the tiled courtyard ... They doused the manuscripts in gasoline ... and tossed in a lit match. The brittle pages and their dry leather covers ... were consumed by the inferno."^[99] However, there was no malicious destruction of any library or collection as most of the manuscripts were safely hidden away.^{[100][101][102][unreliable source?][103]} 90% of these manuscripts were saved by the librarian Adbel Kader Haidara^{[[[Wikipedia:Citing_sources|page needed]]]}-106" style="counter-reset: mw-Ref 104;" class="reference-link">[104]^[105] and the population organized around the NGO "Sauvegarde et valorisation des manuscrits pour la défense de la culture islamique" (SAVAMA-DCI).^[106][107] Some 350,000 manuscripts were transported to safety, and 300,000 of them were still in Bamako in 2022.^[108][109]

During the occupation by Islamic extremists, the city's citizens embarked on a drive to save the "best written accounts of African History". Interviewed by Time magazine, the local residents claimed to have safeguarded the three hundred thousand manuscripts for generations. Many of these documents are still in the safe-keeping of the local residents, who are reluctant to give them over to the government-run Ahmed Baba Institute housed in a modern digitalization building built by the South African government in 2009. The institute houses only 10% of the manuscripts.^[110] It was later confirmed by Jean-Michel Djian to The New Yorker that "the great majority of the manuscripts, about fifty thousand, are actually housed in the thirty-two family libraries of the 'City of 333 Saints'". He added, "Those are to this day protected." He also added that due to the massive efforts of one individual, two hundred thousand other manuscripts were successfully transported to safety.^[111] This effort was organized by Abdel Kader Haidara, then director of Mamma Haidara Library, using his own funds. Haidara purchased metal footlockers in which up to 300 manuscripts could be securely stored. Nearly 2,500 of these lockers were distributed to safe houses across the city. Many were later moved to Dreazen.^[112]