#sahelian history

[heifercatmoon]

This orature legend of the birth of the Soninke bardic art chronicles the fall of Wagadou, the Soninke/Mande empire more popularly known as Ghana (not present day Ghana the country, which is named after this historical Mauritanian-Senegalese-Malian region empire).

Follow Gassire the warrior prince, who turns away from nobility to become his people's first diari (griot: bard).

Here is a song named for the Soninke

https://open.spotify.com/track/55YdtD6BbmJ7NsDW4Z1Dpo?si=2Ogi-U2QQkuHoSZef_-PXw

Wagadou rose between the 1st-3rd century and fell in the 13th century, after being conquered by Sosso and submitting to the later Malian empire. Wagadou was preceded by Dhar Tichitt (1600 BC) and Djenne-Djenno, the ruins of which can be seen today. It was followed by Mali and Songhay, 2 of the most powerful kingdoms in the old Sahel.

Ghana means "warrior chief," and Wagadou (the Soninke name) could be named for the Wague (name for the nobility of the region) or named after the Soninke goddess. Legend says that when the 2 sons of the Kaya Maghan (king of gold, 800 Dinga Cisse, princes Khine and Dyabe fought over who should take the throne. Khine was victorious, continuing the Cisse Tounkara dynasty. However, Dyabe in humiliation, made a deal with the seven headed snake Bida, who promised victory over his brother in exchange for sacrificing a beautiful virgin every year. It was believed that the prosperity and gold that granted that prosperity was a result of these sacrifices, and so they continued until the brave fiance Maadi of the beauty Sia Yatabere was the first to rebel, slaying the snake and cutting its heads. Bida cursed Wagadu to drought and ruin, and sure enough, Wagadou fell, and the Soninke had to migrate southwards to find fertile land.

The now rare film Sia, Le Réve du Python, is based on this legend.

The capital of Ghana/Wagadou is believed to be Koumbi-Saleh. Here is an ambient instrumental piece paying homage to this ancient city:

https://open.spotify.com/track/4SRL7gOHRxrSb4TyvrBnvq?si=sNF5NePgQYqGOIsCbsdSCg

Vintage video of Soninke girls singing and flute player

https://youtu.be/bQm2aIVHakw?si=Rf3oYrcOsGnEAXTS

Soninke traditional drum dance

https://youtu.be/8FmiE_kdda0?si=7PQPVdYE0gNAJ4et

[lightdancer1]

For obvious reasons much of the architecture in the Sahel reflects that of the Islamic world:

And to further emphasize the point this architecture and this history is one of urban cities that developed their own distinct iterations of broader focuses on mosques and the specific architectural forms favored by the Islamic world.

European mythology that they found Africa rural and made it urban is a self-serving lie taught by colonialism and its bastard offspring and defenders.

[panafrocore]

Exploring Bambara Architecture: A Window into the Sudano-Sahelian Mud Architecture of West Africa

Bambara Architecture in Segou, the Sudano-Sahelian mud architecture typical of West Africa. The Bambara are a Mandé ethnic group native to much of West Africa, primarily southern Mali, Ghana, Guinea, Burkina Faso, and Senegal. They have been associated with the historic Bambara Empire. Today, they make up the largest Mandé ethnic group in Mali, with 80% of the population speaking the Bambara…

[crowns-of-violets-and-roses]

“I consider myself something of a theologian,” she said. “And yet I still lack the answer to one question. Perhaps you can answer it for me. Which matters most, Catherine, when it comes to doing good – the conviction or the act?” There was a beat of silence as the enormity of what she’d just said sunk in. “You can’t be serious,” I said. “But I am,” she smiled. “I shall be, Catherine, the most terrifyingly heroic woman in the history of my kind. And in the end, together we will learn the answer to my question.” “I have learned much from you, darling one,” Akua Sahelian smiled. “I may fail, true. In my hour of judgement I may – most likely will – be unmade and cast into the deepest burning pits. But until then? Oh, what a glorious ride it will be.” She spun away from me, presence parting in full. “Now, my dear Catherine,” Diabolist said, and there was joyous laughter in her voice. “Shall we save some innocents?”

Just a normal teen girl talking about being a good person with her crush :)

[ghanatrails]

Unlocking Ghana's Cultural Tapestry: A Journey Beyond Accra.

When travelers think of Ghana, the bustling capital city of Accra often takes center stage. While Accra offers a glimpse into the nation's vibrant energy and diversity, the true essence of Ghanaian culture lies in the distinct regional identities that exist beyond the city limits. To unlock a deeper understanding of this West African gem, it's essential to venture out and immerse yourself in the captivating cultural landscapes that make Ghana so remarkable.

Start your cultural odyssey in the Ashanti Region, the heartland of the prestigious Ashanti Kingdom. At the center of this cultural epicenter lies Kumasi, a city that pulses with history and tradition. Wander the halls of the magnificent Manhyia Palace, the seat of the Asantehene, the revered Ashanti monarch, and witness the grandeur of the Akwasidae Festival. This spectacular celebration honors the Ashanti's royal ancestors through mesmerizing dances, rhythmic drumming, and the intricate display of ornate kente cloth. Dive into the region's rich artisanal legacy by exploring the workshops of skilled kente weavers and gold jewelry makers, whose craftsmanship has been honed over generations.

Venture north to the captivating Northern Region, where the Dagomba, Gonja and other tribes have preserved their distinct cultural identity. In the bustling city of Tamale, marvel at the Sahelian-style architecture, with its mud-brick structures and striking silhouettes. Attend a traditional funeral ceremony or the vibrant Damba Festival, which commemorates the birth of the Prophet Muhammad through a dazzling display of music, dance, and religious rituals. Seek out the ancient mud-brick mosques, such as the Larabanga Mosque, one of the oldest in West Africa, and immerse yourself in the region's deep Islamic heritage.

Shifting your focus eastward, the Volta Region offers a glimpse into the unique Ewe culture. In towns like Ho and Keta, witness the mesmerizing traditional dances and learn about the Ewe's captivating language and culinary traditions. Explore the picturesque landscapes of the region, from the cascading Wli Waterfalls to the serene Kalakpa Resource Reserve, where you can connect with the rhythms of nature and the local communities.

Staying within the Greater Accra Region, venture to the fishing villages of Jamestown and Chorkor to experience the vibrant Ga culture. Observe the daily lives of the Ga people, their colorful architectural style, and their rich cultural celebrations, such as the Homowo Festival, which commemorates the victory over famine. Engage with the local artisans and learn about their time-honored crafts, from pottery to basket weaving.

Finally, make your way to the Central Region to immerse yourself in the Fante culture. Explore the historic towns of Cape Coast and Elmina, where the remnants of colonial-era forts and castles stand as silent witnesses to the region's complex past. Observe the traditional fishing practices and vibrant local markets, and attend the Oguaa Fetu Afahye, a captivating Fante cultural festival featuring music, dance, and mouthwatering cuisine.

By venturing beyond the confines of Accra, you'll unlock a deeper understanding of Ghana's diversity and the unique regional identities that make this country so captivating. Each region offers a distinct cultural experience, from the regal Ashanti heritage to the centuries-old Islamic influence in the north, the mesmerizing Ewe traditions in the east, the vibrant Ga community in the capital, and the maritime Fante culture in the center. Embrace the opportunity to connect with the local people, learn about their customs and beliefs, and leave with a newfound appreciation for the richness and complexity of Ghanaian culture.

So pack your bags, open your heart, and embark on a cultural odyssey that will leave you forever transformed by the diversity and beauty of Ghana, beyond the boundaries of its capital city. Unlock the true essence of this remarkable nation by venturing out and immersing yourself in the captivating regional identities that make Ghana a cultural tapestry worth exploring.

[azareeart]

I took a captivating trip to the Nkyinkyim museum in Ada, just a 2-hour drive from Accra. The tour, priced at 100gh per person, was hosted by a griot, a very enthusiastic storyteller whose energy transformed the tour into an exciting journey.

The tour commenced with artifacts at the entrance, revealing the wonders of Sudano-Sahelian architecture dating back to 2500BC. The structures, crafted from organic materials like red mud, clay, and bamboo, showcased the remarkable skill and eco-friendly ingenuity of our ancestors. The community engagement in the construction process mirrored their deep connection with nature.

Intrigued by the symbolism etched on the walls, I marveled at the adinkra symbols, patterns, and shapes that were not only aesthetically pleasing, but held profound meanings. The journey unraveled the cultural ties across Africa, even discovering that Sudan boasts more ancient pyramids than Egypt.

The griot animatedly shared the wisdom behind the symbols—footprints symbolizing our shared humanity, the spider embodying intelligence, the tortoise exemplifying adaptability, and the snail conveying the concept of leaving a lasting legacy. The ant emerged as a powerful symbol of collaboration and community, echoed by the Nkyinkyim symbol representing resilience inspired by nature.

There was also a structure that was described as a life sized Lukasa memory board which challenged the notion that African traditions were solely oral. It became clear that our history was archived through symbols, writings, and memory boards, providing a unique form of communication despite the challenges faced during colonial times.

The journey progressed to a wall adorned with discs inspired by the Dikenga cross, a core symbol of Bakongo religion of the Kongo people symbolizing the cardinal points of human existence and the cycle of life.

The emotional apex was the veneration site—a symbolic memorial to enslaved ancestors. Sculptures conveyed tales of capture, from shock and determination to hidden identities and interrupted hair appointments. The vivid facial expressions on the sculptures offered a poignant glimpse into their harrowing experiences and the traumatizing ways through which they were captured.

There was a wall featuring diverse writings from across the continent, such as Nsibidi and vèvè, underscoring the richness of African history. The trip left me inspired to delve deeper into our heritage, resonating with the concept of Sankofa: going back to our ancestors' ways to chart a purposeful future.

The final chapter featured paintings showcasing accomplished individuals of African descent, a testament to resilience and exceptional lives emerging from the shadows of history. This transformative experience reinforced the belief that understanding our roots definitely shapes the trajectory of our future endeavors.

[dieletztepanzerhexe]

In his influential book Desert Frontier, James Webb argues that the Western usage of the terms ‘white’ and ‘black’ as racial markers ‘seem to be a distant and refracted borrowing from the Arabo-African past’.

[...]

Hall retraces the history of Arabic racial discourse in the Sahara and Sahel since the 17th century, and their final intermixture with European racial discourses in the colonial period. With Webb, Hall argues that ecological changes in the region since the 16th century worked in favour of nomad pastoral groups to the disadvantage of sedentary communities, leading to the political and military dominance of the former over the latter. This dominance was partly legitimated in a racialist discourse on cultural and religious differences borrowed in part from the thinking of Ibn Khaldûn on the origins of phenotypical difference. Ibn Khaldûn refuted the ‘Ham thesis’, linking the origins of race to the story of Noah’s curse of his son Ham, but his thinking was racial in that he linked phenotypical difference to cultural, religious and mental inferiority, positioning the inhabitants of the most extreme zones, the Africans and the Slav populations of Europe close to animals. He explained this inferiority through the classic Greek theory of seven climatic zones, and the detrimental effects of living in the most northern and southern climates. Of course, this theory presented a major hermeneutical flaw in failing to explain the rise of Islam in such an intemperate climate as the Arabian Peninsula, which is refuted by insisting on the moderate influence of the sea winds, which temper the Arabian climate. But furthermore Ibn Khaldûn believed that the deficiencies caused by life in the harsh climatic zones could be mitigated by adherence to Islam*. This concept was, as Bruce Hall demonstrates, reworked in the Saharan context to become linked to descent from Arabic Muslim lineages.

First, ideas about ‘white’ Arab Islamic culture that originated in the IslamicMiddle East and North Africa were made part of Southern Saharan cultural identity by a reconfiguration of local genealogies connecting local Arabic- and Berber-speaking groups with important Arab Islamic historical figures in North Africa and the Arabian Peninsula. Second, local Arabo-Berber intellectuals rewrote the history of relations between their ancestors and ‘black’ Africans in a way that made them the bearers of Islamic orthodoxy and the holders of religious authority in the Sahelian region.

The political dominance of these Arabo-Berber groups, partly originating in ecological advantages, was thus legitimated by a claim on Islamic cultural and religious heritage, handed down in particular lineages of Arabo-Berber origins. Thus, religion, behaviour and descent were primal traits of ‘race’. Bruce Hall summons this reasoning up as: ‘To be “Black” is to be a son of Ham; to be “White” is to be a bearer of “true” Islam’.

*The story of the curse of Ham is known in the Muslim world. It is even very likely that it was through Arabic texts that the link between this qur"anic and biblical story, and the origin of races came into European discourse. The link between “curse” and “black” is explicit in Arabic as both are derived from the same Arabic root: SWD

Lecocq, B. 2010. Disputed Desert. Decolonisation, Competing Nationalisms and Tuareg Rebellions in Northern Mali.

[moneeb0930]

The Wagadu Empire (known to Europeans and Arabs as the Ghana Empire, named after the title of the emperor) is one of the most important African civilizations of all time.

European archaeologist, Augustin Holl, confirmed that its stone ruins were built by indigenous Soninke people (as opposed to Arabs) and date to at least 1600 bce.

Wagadu was the western arm of a great Sahelian-Sudanese trade across the savanna belt that stretched from the Takrur kingdom of Senegal to the Aksummite Kingdom of Ethiopia-Eritrea. In fact, the majority of gold that Kush traded with Kemet and West Asia was actually from its Sahelian trade network with Wagadu, the most gold rich civilization in world history.

The Wagadu Empire's stone ruins remain all across Mali and Mauritania, but few Black scholars are investigating it in favor of Kemet. Meanwhile, many Arab scholars are trying to convince the world that Wagadu's origins are actually from "Berber" (which they define as non-Black Saharans of Asiatic origin). One of the foundations they have to rest on is the ignorant Black muslim tradition of inventing false Arab origins for their kings in order to validate them in the muslim world. It is for this reason that Arabs cite the false lineages of Ghana's kings as Arab, a myth perpetuated by wannabe Arab Blacks in Africa.

This stupid tradition of assigning false Arab origins is not limited to Ancient Ghana, but virtually all Islamic people in Africa. The Somali are the most famous for inventing a false Arab origin, as are the Swahili. The Yoruba muslims even have blasphemously claimed their first king, Oduduwa, was from Arabia. So ashamed are these fools to claim indigenous West Africa as their motherland. Even today, many African American muslims imagine a fictional Arab origin for themselves.

However, let's be clear that the people and kings of Wagadu did NOT consider themselves Arab, Berber, or anything but indigenous West Africans.

They were not muslim, even when in the dusk of their era they allowed some muslims to trade in their city. The Wagadu practiced a spiritual system centered around Bida, the control of the reptilian instincts in man and the cultivation of these instincts into divine powers. This is similar to the Vodun veneration of Damballah Wedo and the Kemetic veneration of Wadjet.

The Arabization of Wagadu history is a later invention promoted by the Songhai Empire and later West African muslim shameless fools.

Until the African of the world values their own African culture MORE than the Arabs, we will continue to be historically impoverished. While Kemet was Black and great, it was just the tip of African glory. We must understand ALL of African civilization, not just Kemet.

[afam24]

Sub Saharan African Kingdoms

Part 1 of 3

There are ruins all over Africa of past civilizations. Also traditional African Clothing, ancient metal farm tools, instruments , furniture etc.

Kano Nigeria

The Ancient Kano City Walls originally had an estimated height of 30 to 50 ft, about 40 ft thick at the base with 15 gates around it, and is about 12 miles (20 km) long

When, in 1903, British forces assaulted and captured the ancient city of Kano, Sir Frederick Lugard, High Commissioner of the Protectorate of Northern Nigeria, recorded that 'the extent and formidable nature of the fortifications surpassed the best informed anticipations of our officers. Needless to say, I have never seen or even imagined anything like it in Africa.' This impressive work of military engineering was then some 11 or 12 miles in length, 40 feet thick at the base and varying from 30 to 50 feet in height. A broad rampart walk ran behind the 4-foot thick loop-holed crest of the wall which was pierced by 13 gates, the whole further strengthened by a deep ditch.

Old 1800s Illustration of Kano

The wall of Kano was constructed between the 11th and 12th century. At that time they were under indigenous peoples. Even when they were conquered, it was by a Fulani people, who are black African

Traditional Hausa structure, now part of the Gidan Museum. The original base structure goes back to the 1500, but modernized for tourism

A few more examples of old traditional Hausa Architecture of Nigerian and Niger Architecture

1 https://www.pinterest.com/shwat2013/traditional-hausa-architecture-from-nigeria-to-nig/

2

3

Zimbabwe

ruins of Burkina Faso ( West Africa)

ruins of Ghana

Gedi Kenya ( unknown history

Ruins of Tanzania ( African and Persian effort)

From the 15th century. Originally the home of the ruler Rumfa, now the Gidan Makama Museum Kanohttp://www.africaresource.com/rasta/wp-content/uploads/2009/08/Hausa-building.jpg

Old British Museum photo

There goes the mudhut only therory

Video Kano Nigeria ( 1:37 minutes)

Images of. West and Central Africans from the 1700s through early and mid 1900s

Mali

Timbuktu was part of the Mali Empire, which was founded by a Mandinka (Manding) peoples. They built in a style referred to as Sudano Sahelian, which is exclusively subSaharan African. They incorporated Arab styles atop it after converting to Islam.

Mansa Musa, a ruler of Mali in the 1300s, on a Spanish map

detail

Djenné

Was a major trade post town in the old trans Saharan Trade Network

It is from Portuguese sources that we learn a little more about the town. Duarte Pacheco Pereira, a sea-captain and explorer, mentions Djenné in his Esmeraldo de situ orbis which he wrote between 1506 and 1508: "...the city of Jany, inhabited by Negroes and surrounded by a stone wall, where there is great wealth of gold; tin and copper are greatly prized there, likewise red and blue cloths and salt ..."

Traditional Mali ( top picture is 20th century restoration based on the old building)

Ashanti empire

Between the 10th and 12th centuries AD the ethnic Akan people migrated into the forest belt of Southern Ghana and established several Akan states:

Ashanti empire ran from 1670-1902

Ashanti Yam festival; drawn by Thomas Bowdich in the 1800s

1874 Former palace of Asantehene being burned and ransacked by the British after the Third Anglo-Ashanti War

Image of an Ashanti home in Kumasi, before British colonization.

Pre Colonial Ashanti Homes

1

Part of UNESCO World Heritage Sites

Drawing from the 1800s

Akan people (Ashanti)always wore colorful Kente clothe

Benin

Benin was a precolonial Nigerian state from the 11th century to the 18th century. Here's a few drawing of the town by European travelers (circa 1600s thru 1700. Scroll through 4 pictures)

walls of old Benin 

https://www.pinterest.com/shwat2013/benin-wall/

A little more about Benin

Ghanaian Empire of ancient times ( Tichit) and Middle ages ( Wagadu)

The oldest ruins in West Africa by The Soninke Peoples who spoke a Mande language was Tichit. It ran almost concurrently with ancient Egypt's early dynasty ( 2500 BC). In the middle ages, their was a resurgence with the Ghanaian Empire known as Wagadu

Why do we keep chasing unfounded history as blacks. We buy into some fantastic claims of a black presents in lands far from Africa, rather than study the lands we actually descend from..WEST AND CENTRAL AFRICA

From Wikipedia on African Architecture Tichit Walata

... Tichit is the oldest surviving collection of archaeological settlements in West Africa and the oldest of all stone base settlement south of the Sahara. It was built by the Soninke people and is thought to be the precursor of the Ghana empire (not to be confused with modern Ghana, but nearby in South Mauritania and southern Mali). It was settled by agropastoral people (they grew their own food and raised animals) around 2000 BCE - 300 BCE which makes it almost 1000 years older than previously thought.[10] One finds well laid out streets and fortified compounds all made out of skilled stone masonry. In all, there were 500 settlements.

Images of oldest ruins in Tichit, and from the "The Middle Ages"

Oldest

1

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Middle Ages

1

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.The town of Qualata was black African in it's origins. The building started long before it's Arabization. Islam didn't even exist when the initially settlements were built. We know this from archeological studied and Berber memoirs of people like Ibn Battuta in the 1300s, or this traveler of the 1500s ( a time when Qualata lost it's s importance and Timbuktu became the dominant trade town)

From Wikipedia

..The Berber diplomat, traveller and author, Leo Africanus, who visited the region in 1509-1510 gives a description in his book Descrittione dell’Africa: "Walata Kingdom: This is a small kingdom, and of mediocre condition compared to the other kingdoms of the blacks. In fact, the only inhabited places are three large villages and some huts spread about among the palm groves..

He reports on the dwindling condition of the town, and simultaneously reveals that this condition is substandard in contrast to other black African settlements ( though Qualata was nice for those days while it flourished). The nearby town of Chinguetti was predominantly Berber and Quadane is unknown, probably black African in origins. Both were well north of Qualata

Qualata

[lightdancer1]

As always a bit of a dip into historiography can frame the narrower discussions in proper perspective:

Before discussing in greater detail the Fulani jihad, a pre-emptive note to note that historiography of the Fulani tends to place a greater than justifiable emphasis on the reality that they entered history in a condition of violence that made their power over much of the Sahel a fixed point in time. To put it brutally this was also true of Scandinavians who entered history as pirates, thieves, murderers, rapists, and imperialists and refined the opportunistic raids of Vikings into the larger-scale imperial bids of Denmark and Sweden that lasted with the latter until Peter the Great annihilated it for all time at Poltava.

Modern Scandies seldom get remembered for their ancestors being some of the most violent people in violent times and openly and willfully glorying in the fact. Neither should 21st Century Fulani be judged on the basis of the Sokoto Caliphate as a guide to who they are and what they are now, with the promotion of this narrative serving a great many interests across post-colonial West African states.

[max1461]

If you want history, I would go with East Africa, because the written tradition there is much longer. The historical tradition in Ethiopia goes back to antiquity, whereas writing was only brought to Sahelian West Africa in the Middle Ages and (as I think I've mentioned before) a lot of the sources that exist in manuscript form have yet to be seriously looked at by scholars. So a lot of Nigerian history before the modern period is rather spottily documented.

I'm mostly interested in Nigeria as a modern state, though, so obviously there's lots of documentation of that.

I'm very pro-Nigeria, Nigeria is one of my blorbos from geopolitics kind of like Singapore and modern Mongolia. I'm always reading about cool Nigeria facts and adding them to my list of cool Nigeria facts.

[panafrocore]

The Rise of Sahelian Kingdoms: Decentralized Monarchies in the Sahel (750 AD -18th Century)

The Sahelian kingdoms were a remarkable series of centralized kingdoms and empires that flourished in the Sahel, a region of grasslands south of the Sahara, spanning from the 8th century to the 19th century. What set these states apart was their ability to harness the wealth generated from controlling the key trade routes across the desert. This control, coupled with the possession of large pack…

[wise-journey]

Discovering Dori: Cultural Odyssey

Welcome to the enchanting city of Dori, a true treasure nestled in the heart of Burkina Faso. This vibrant city, filled with rich cultural heritage and breathtaking landscapes, promises an enthralling adventure for travel enthusiasts keen on an authentic experience. Get lost in the captivating local culture, treat your palate to delightful local cuisine, and embark on adrenaline-pumping activities that are sure to leave you captivated. Join us in uncovering the wonders of this hidden gem.

When to Go

Dori is a city that enjoys a tropical climate, marked by a clear distinction between the dry and rainy seasons. To fully enjoy the beauty of the city, plan your trip during the dry season, usually from October to April. This period offers a comfortable temperature range of 25 to 30 degrees Celsius, ideal for outdoor sightseeing and exploration.

How to Get There

Getting to Dori is an adventure on its own. The city is well-connected by road, and you can either hire a car or take a taxi from Ouagadougou, the capital of Burkina Faso. The journey covers an approximate distance of 400 kilometers, typically taking around 7 hours. If you prefer a quicker alternative, domestic flights are available from Ouagadougou to the Dori Airport.

Where to Stay

Dori boasts a range of accommodations suited to every traveler’s needs, from quaint guesthouses to beautiful eco-lodges. For an immersive experience, try out a traditional mud-brick house, where you can enjoy the unique architecture and experience the traditional lifestyle firsthand.

What to Do and See

- Immerse Yourself in Vibrant Culture: Experience Dori’s heart by immersing yourself in the local culture. Visit the bustling Dori market, where a riot of colors, aromatic spices, and traditional crafts beckon. Engage with the friendly locals, understand their customs, indulge in traditional music and dance performances, and let their warmth and hospitality mesmerize you. - Gastronomic Delights: Dori’s cuisine is a true reflection of its rich history and diverse cultural influences. Feast on delightful local delicacies such as tô (a thick millet or corn porridge), riz gras (a flavorful rice dish), and the famous poyo (fermented millet beer). Traverse local food stalls and restaurants to savor an array of vibrant flavors that will tantalize your taste buds. - Embark on Adventurous Excursions: Dori offers a feast for thrill-seekers with a spectrum of exciting activities. Explore the striking red cliffs of Gobnangou, delve into hidden caves adorned with ancient rock paintings, hike through the wildlife-rich Arli National Park, and witness a magical sunset over the Sahelian sand dunes. - Connect with History: Uncover Dori’s historical significance by visiting the Grand Mosque, renowned for its architectural splendor. Wander through the ancient ruins of Loropéni, a UNESCO World Heritage Site, and marvel at the well-preserved stone walls that whisper tales of the Mossi Kingdom.

Tips for a Memorable Visit

- Dress modestly and adhere to local customs and traditions. Always seek permission before photographing people. - Learn a few basic French phrases to enhance your interaction with the locals. - Stay hydrated and protect yourself from the sun by using sunscreen, wearing a hat, and carrying a water bottle.

Money and Nightlife

The official currency is the West African CFA franc. Carry enough cash as not all establishments accept card payments. As the sun sets, Dori comes to life with energetic musical performances filled with traditional music, dance, and the infectious energy of the locals.

Transport and Shopping

Getting around Dori is best done by hiring a local taxi or riding a motorbike, known as a zemidjan. Always negotiate the fare before starting your journey. Don’t miss exploring the local markets for unique handicrafts, woven fabrics, and traditional jewelry, perfect as souvenirs of your memorable stay in Dori.

Conclusion

Dori, with its vibrant culture, tantalizing cuisine, and exciting adventures, offers an unforgettable travel experience. Dive deep into the cultural fabric, savor the traditional cuisine, and embark on exhilarating adventures that stir your wanderlust. With open arms, Dori, the hidden gem of Burkina Faso, invites you to a world of breathtaking beauty and heartwarming experiences. Read the full article

[thechowk]

The Reluctant Saint Who Watches Over Senegal as Street Art - Atlas Obscura

Street art often contains entire histories within itself and acts as a record keeper of public memory. Read one such story here. #senegal #islam #publicspace #publicart #streetart #art #history

THE PHOTO WAS MEANT AS a kind of a mug shot, so authorities could keep tabs on him. Yet the camera did not capture a man trapped so much as a compelling, mythical radiance—the figure is poised, his headscarf glowing in blinding Sahelian sunlight, his face obscured but indelible. More than a century later the image has become unmistakable. It’s the only known photograph of Sheikh Amadou Bamba…

[kvothbloodless]

"Was Akua Sahelian an 'actual person' before 'Ye Mighty'"-the greatest thread in the history of forums, locked by a moderator after 12239 pages of heated debate, except 1,223,899 of the comments are from me

You know that post thats like "gun to your head, if you had to give a 30 minute presentation on any topic with no preparation or you die, what are you talking about?"

I can do that with Akua Sahelian except that isnt long enough because guide is 3 million words long, so you have to threaten me with the gun to make me stop at 30 minutes

[fatehbaz]

I came across your post about the Sahel drought and it was really enlightening. Thank you for sharing! I would really like to know more about the colonial history behind it, do you know of any good books on the topic? I'll do my own research into the topic but I'm not really familiar with the region, so I'd really appreciate any recommendations you may have. I'll also look into articles but as those are less of a time sink, I figure I don't need to ask around about them. Thanks! :)

Thank you for your graciousness, the question, and the support. Though, I’m not a good person to ask. (Assuming we’re talking about this post where I claim that local-scale environmental degradation can have dramatic effects on global environmental trends in a short period of time, as in the case of colonial monoculture, deforestation, ungulate herd death, and precipitation in the Sahel, and its wider effects on Caribbean hurricanes, the mid-Atlantic, and global climate?) There is a whole genre of scholarly work about how NGOs, the W0rld B@nk, and I/M/F manipulate contemporary “peripheral places”, especially in Africa (following independence of the 1960s), and how these institutions carry out the work of dispossession, colonization, empire, extraction, etc. But I’m not too familiar with specific authors, scholars, books, etc. And a big disclaimer: I don’t like talking about more-technical environmental history outside of North American environments (or some parts of South America or Pacific Ocean littoral), because I don’t know much, so I don’t want to step too far out of my lane, and I’m only recommending some stuff because (1) of my interest in Holocene animal/plant distribution and extinction (including savanna/woodland/forest dieback and large mammals), and because (2) I’ve had mentors/acquaintances whomst worked with forests/horticulture in West Africa and the Sahel, and they’ve corroborated what the articles (listed below) suggest. In the past decade or two, since the advent of disk horse about “decolonization” and “multispecies justice,” it seems to me that academia is relatively more willing to explicitly identify extractivism/empire as a/the leading force in ecological degradation in a case like the Sahel. But still, to me, it also seems difficult to find scholarly/academic work about colonial and “post-independence” (read: neocolonial) environments in the Sahelian environment specifically because even when an author/academic is “liberal” or vaguely socialist-y or whatever, they still hesitate to fairly identify the colonial/imperial institutions which implemented the catastrophic environmental changes, and they also still frame events and narratives using terms like “underdevelopment” and “carbon sequestration” and “how can West Africans best exploit their environment for success/growth” (in other words, the writers are still focused on supporting extraction/development and “integrating” or “advancing” Africa by Euro-American standards, and are still engaging in a chauvinist or white-savior idea that the outsider/Euro-American “guidance” and “assistance” will “instruct” local communities how to “recover” from the era of more-overt colonization).

Just my opinion, though, from limited exposure. I am horrible with political theory. Anyway, here are some things that might be interesting?

Colonial/imperial/Euro-American role in drought, devegetation, soil death, and ungulate herd loss in the Sahel.

-- The Politics of Natural Disasters: The Case of the Sahel Drought. Edited by M.H. Glantz. 1976.

-- Melissa Leach and James Fairhead. Misreading the African Landscape: Society and Ecology in a Forest-Savanna Mosaic (1996) and Reframing Deforestation: Global Analysis and Local Realities: Studies in West Africa (1998).

-- The Lie of the Land: Challenging Received Wisdom on the African Environment. Edited by Melissa Leach and Robin Mearns. 1996.

-- Tor Benjaminsen and Pierre Hiernaux. “From Dessication to Global Climate Change: A History of the Desertification Narrative in the West African Sahel, 1900-2018.” Global Envionment Vol. 12 No. 4. 2019.

-- Kent Glenzer. “La Secheresse: The Social and Institutional Construction of a Development Problem in the Malian (Soudanese) Sahel, 1900-82.” Canadian Journal of African Studies. October 2013.

-- Hannah Holleman. Dust Bowls of Empire: Imperialism, Environmental Politics, and the Injustice of “Green” Capitalism. 2018.

-- David Anderson. “Depression, Dust Bowl, Demography, and Drought: The Colonial State and Soil Conservation in East Africa during the 1930s.” African Affairs. 1984.

Feedback loops of forest/woodland loss; and self-reinforcing forest dieback in the Sahel:

-- Patrick Gonzalez, Compton Tucker, and Hamady Sy. “A Climate Change Threshold for Forest Dieback in the African Sahel.” November 2006.

-- Fred Pearce. “Rivers in the Sky: How Deforestation is Affecting Global Water Cycles.” July 2018.

-- Peter Bunyard. “How the Biotic Pump Links the Hydrological Cycle and the Rainforest to Climate: Is it Real? How Can We Prove It?” Universidad Sergio Arboleda - Instituto de Estudios y Servicios Ambientales.

Sahel environment/climate affecting mid-Atlantic hurricanes and the Caribbean:

-- Mengqiu Wang et al. “The great Atlantic Sargassum belt.” Science. July 2019.

-- P.J. Lamb. “Large-scale tropical Atlantic surface circulation patterns associated with Subsaharan weather anomalies.” Tellus. 1978.

-- J.M. Prospero and P.J. Lamb. “African droughts and dust transport to the Caribbean: Climate change implications.” Science. 2003.

-- E.A. Shinn et al. “African dust and the demise of Caribbean coral reefs.” Geophysical Research Letters. 2000.

General cultural ecology and environmental history of the Sahel:

-- National Research Council. 1983. Environmental Change in the West African Sahel. Washington, DC: The National Academies Press.

-- National Research Council. 1983. Agroforestry in the West African Sahel. Washington, DC: The National Academies Press.

-- Jeffrey A. Gritzner. The West African Sahel - Human Agency and Environmental Change. 1989.

Another source that kinda incorporates many of these allegedly “disparate” aspects (colonization, climate, neocolonial lending institutions, devegetation, ungulate herd ecology, etc.):

A.R.E. Sinclair and J.M. Fryxell. “The Sahel of Africa: ecology of a disaster.” Canadian Journal of Zoology. May 1985.

Abstract: The Sahel is a fragile semiarid region extending through 10 countries south of the Sahara. Wild ungulate populations migrate to make use of   nutritious but very seasonal food supplies. In doing this, they maintain  a higher population size than they could as sedentary populations. Similarly, migratory pastoralists have traditionally lived with their cattle in balance with the vegetation. This balance was disrupted in the 1950's and 1960's by (i) the settlement of pastoralists around wells, and (ii) the expansion of agriculture north into the pastoralists' grazing lands. Land was lost both from overgrazing and from planting with cash crops coincident with increasing human and cattle populations. This has resulted in continuous famine in various parts of the Sahel since 1968. In addition, widespread soil denudation may be causing climatic changes towards aridity. [...] [Note that the 1950s/1960s settlement change coincides with “independence”.]

Some other stuff:

How devegetation in a seasonal woodland or subtropical/tropical forested area promotes self-reinforcing feedback loop of dieback (from Pearce, “Rivers in the Sky” 2018):

In another post I made about local Sahelian drought’s effects on global climate in far-away places:

The annoying graphic I made in that original post which illustrates the effect of this in the Sahel:

Which might promote hurricanes in the tropical mid-Atlantic:

And which might also promote things like “the largest seaweed bloom ever recorded”:

These noreasterlies, flowing over the Sahel, after traveling the tropical mid-Atlantic, also affect Amazonia:

“Forest species changes” and biodiversity loss in the Sahel, 1960 (independence era) to 2000. Graphic from Patrick Gonzalez, “A Climate Change Threshold ...” 2006:

--

Anyway, again, I’m not a good person to ask about this stuff. I hope some of these articles might be a good starting point to learn more, though.