A Basic History of Morocco (Free online text suited for middle or high school classroom use, guided reading questions, and suggested activities): A brief overview of the geography, culture, and history of Morocco.
The Berbers: A Free and Noble People (Free online text suited for middle or high school classroom use, guided reading questions, and suggested activities): Who are the Berber, and what makes them a distinct and special people?
The Sahara, Camel, and the Caravan Trade (Free online text suited for middle or high school classroom use, guided reading questions, and suggested activities): Highlighting the role of the caravan trade in Morocco’s ancient economy. That trade was made possible in large part by the camel, which allowed Berber, Arab, and sub-Saharan peoples to traverse the harsh Sahara desert, moving trade goods, and establishing religious and cultural connections where none could otherwise exist.
Fes: Center of Moroccan Empire and Culture (Free online text suited for middle or high school classroom use, guided reading questions, and suggested activities): The first capital of a united Morocco has been a dynamic player in culture, education, and the economy of North Africa for more than a thousand years.
The Medina: Sustainable Cities of the Ancient World (Free online text suited for middle or high school classroom use, guided reading questions, and suggested activities): Examining the characteristics of a traditional medina, and evaluating those traits as a possible template for a more walkable, communal, sustainable future.
Chefchaouen and the Moroccan Quest for Independence (Free online text suited for middle or high school classroom use, guided reading questions, and suggested activities): Exploring Morocco’s experiences as an imperial power – and as the subject of imperial power from abroad. This history has shaped a distinctive culture at the crossroads of the Mediterranean, European, and African worlds.
Background on Islam, the dominant religion in Morocco:
Muhammad, the Prophet of Islam (Free online text suited for middle or high school classroom use, guided reading questions, and suggested activities): Who was Muhammad, and how did the Arab world of the seventh century shape his teachings?
Five Pillars to Hold Me Up: What Do Muslims Believe? (Free online text suited for middle or high school classroom use, guided reading questions, and suggested activities):What are the basic teachings of Islam, and what does it mean to be a Muslim?
The Sahara once had a very different environment. In Libya and Algeria, from at least 7000 BC, there was pastoralism, herding of sheep and goats, large settlements and pottery. Cattle were introduced to the Central Sahara (Ahaggar) from 4000 to 3500 BC. Remarkable rock paintings (dated 3500 to 2500 BC), in places which are currently very dry, portray vegetation and animal presence rather different from modern expectations.
For several hundred thousand years, the Sahara has alternated between desert and savanna grassland in a 41,000 year cycle caused by the precession of the Earth’s axis as it rotates around the Sun, which changes the location of the North African Monsoon. The area is next expected to become green in about 15,000 years (17,000 AD). There is a suggestion that the last time that the Sahara was converted from savanna to desert it was partially due to overgrazing by the cattle of the local population.
As a desert, Sahara is now a hostile expanse that separates the Mediterranean economy from the economy of the Niger basin. Crossing such a zone (especially without mechanized transport like a train or truck) is worthwhile only when exceptional circumstances cause the expected gain to outweigh the cost and danger. The Sahara has always been home to groups of people practicing trade on a regular, if only local basis.
Although they rarely travel faster than the walking speed of a man, camels’ ability to withstand harsh conditions made them ideal for communication and trade in the desert areas of North Africa and the Arabian Peninsula for centuries, though they could only travel on routes with sufficient sources of food and water. The animals transformed the economy and culture of the Sahara.
Camels have a series of physiological adaptations that allow them to withstand long periods of time without any external source of water. Unlike other mammals, their red blood cells are oval rather than circular in shape. This facilitates the flow of red blood cells during dehydration and makes them better at withstanding high osmotic variation without rupturing when drinking large amounts of water: a 1,300 lb camel can drink 53 gallons of water in three minutes.
When the camel exhales, water vapor becomes trapped in their nostrils and is reabsorbed into the body as a means to conserve water. Camels eating green herbage can ingest sufficient moisture in milder conditions to maintain their bodies’ hydrated state without the need for drinking.
Camels do not directly store water in their humps as was once commonly believed. The humps are actually reservoirs of fatty tissue: concentrating body fat in their humps minimizes the insulating effect fat would have if distributed over the rest of their bodies, helping camels survive in hot climates. When this tissue is metabolized, it yields more than one gram of water for every gram of fat processed.
Camels are able to withstand changes in body temperature and water consumption that would kill most other animals. Their body temperature ranges from 93 °F at dawn and steadily increases to 104 °F by sunset, before they cool off at night again. Maintaining the brain temperature within certain limits is critical for animals; to assist this, camels have a rete mirabile, a complex of arteries and veins lying very close to each other which utilizes countercurrent blood flow to cool blood flowing to the brain. Camels rarely sweat, even when ambient temperatures reach 120 °F.
Camels lying in sternal recumbency, a position that aids heat loss. Dromedaries have a pad of thick tissue over the sternum called the pedestal. When the animal lies down in a sternal recumbent position, the pedestal raises the body from the hot surface and allows cooling air to pass under the body.
Camels’ mouths have a thick leathery lining, allowing them to chew thorny desert plants. Camels eating green herbage can ingest sufficient moisture in milder conditions to maintain their bodies’ hydrated state without the need for drinking.
Camel’s feet are leathery and broad, distributing their weight over the sand more evenly – they can walk easily over sand that into which a horse’s hooves would sink.
Humans may have first domesticated dromedaries in Somalia and southern Arabia around 3,000 BC.
Camels’ mouths have a thick leathery lining, allowing them to chew thorny desert plants. Long eyelashes and ear hairs, together with nostrils that can close, form a barrier against sand. If sand gets lodged in their eyes, they can dislodge it using their transparent third eyelid. The camels’ gait and widened feet help them move without sinking into the sand. The kidneys and intestines of a camel are very efficient at reabsorbing water. Camel urine comes out as a thick syrup, and camel feces is so dry that they do not require any additional processing when desert peoples use them to fuel fires.
The Ultimate Desert Technology
People have been using camels for over 4,000 years mostly as pack animals and for transportation. Camels came to north Africa from Arabia, by way of Egypt and the Sudan, coming into widespread use by 300 CE, replacing horses and donkeys as the preferred means of transportation across the Sahara. A caravan of camels took 70 to 90 days to cross the Sahara, so the camel’s ability to travel long distances without water made trans-Saharan trade possible. In short, adoption of domesticated camels represented the ultimate in desert technology.
A funduq was a rest stop for merchants traveling along the Saharan trade routes. Most typically a funduq was a building with a square or rectangular walled exterior, with a single portal wide enough to permit large or heavily laden beasts such as camels to enter. The courtyard was almost always open to the sky, and the inside walls of the enclosure were outfitted with a number of identical animal stalls, bays, niches or chambers to accommodate merchants and their servants, animals, and merchandise. Funduqs provided water for human and animal consumption, washing and ritual purification – that is, washing before prayer or eating. Sometimes they had elaborate baths. They also kept fodder for animals and had shops for travelers where they could acquire new supplies. In addition, some shops bought goods from the travelling merchants.
The Sahara is dry and harsh – but resourceful humans learned long ago how to make the most of it to raise food and facilitate long distance trade. The location of oases has been of critical importance for trade and transportation routes in desert areas; caravans must travel via oases so that supplies of water and food can be replenished. Thus, political or military control of an oasis has in many cases meant control of trade on a particular route. People who live in an oasis must manage land and water use carefully; fields must be irrigated to grow plants like apricots, dates, figs, and olives. The most important plant in an oasis is the date palm, which forms the upper layer. These palm trees provide shade for smaller trees like peach trees, which form the middle layer. By growing plants in different layers, the farmers make best use of the soil and water. Many vegetables are also grown and some cereals, such as barley, millet, and wheat, are grown where there is more moisture.
Camels would be fattened for a number of months on the plains of either the Maghreb or the Sahel before being assembled into a caravan. According to Ibn Battuta, the famous Muslim explorer who accompanied one of the caravans, the average size per caravan was 1,000 camels; some caravans were as large as 12,000. Various Trans-Saharan trade routes connected sub- Saharan West Africa to the Mediterranean coast. Among the commodities carried southward were silk, cotton, horses, and salt. Among those carried northward were gold, ivory, pepper, and slaves.
Caravans would be guided by highly paid Berbers who knew the desert and could ensure safe passage from their fellow desert nomads. The survival of a caravan was precarious and would rely on careful coordination and knowledge of the land. Runners would be sent ahead to oases so that water could be shipped out to the caravan when it was still several days away, as the caravans could not easily carry enough with them to make the full journey.
Mediterranean economies were short of gold, but could supply salt, whereas West African countries had plenty of gold but needed salt. The trans-Saharan slave trade was also important because large numbers of Africans were sent north, generally to serve as domestic servants or slave concubines. The West African states imported highly trained slave soldiers. It has been estimated that from the 10th to the 19th century some 6,000 to 7,000 slaves were transported north each year. Perhaps as many as nine million slaves were exported along the trans-Saharan caravan route.
The Arrival of Islam
Merchants transported more than valuable commodities along the trans-Saharan routes. Just as Buddhism reached the Chinese Empire via Indian merchants traveling the Silk Road, Islam reached West Africa through Arab merchants on Saharan caravan routes. Arab merchants brought the Koran and the written language of Arabic to traditionally oral cultures in West Africa. The extensive trade networks throughout North and West Africa created a medium through which Islam spread peacefully, initially through the merchant class. By sharing a common religion and a common language (Arabic), traders showed greater willingness to trust, and therefore invest, in one another.
The British Museum describes the process of conversion in West Africa:
It was Arab traders who first brought the new religion to the kingdom of Mali. Many of them were educated and religious men who through speech and the books of learned writers managed to spread the word. Malians who became traders, and who moved further from their roots, began abandoning their old religion and adopting Islam which proved a passport for entry into northern markets. Traders were followed by Arab immigrants who came as judges, imams and teachers and who settled in the country. They were treated with respect and one Mansa (king) even married his daughters to two of them. Mosques were built, and Islamic influences were felt in architecture, poetry, cooking and even dress. Men were sent to study in Moroccan madrasas (religious schools). Timbuktu became a major centre of Islamic culture and learning. Even so, in the villages much of the old religion remained, and Ibn Battuta was shocked to discover, even at court, old ceremonial dances being performed during an Islamic religious festival.
The Great Mali Empire
During the 13th and 14th centuries, the great Mali Empire owed its prosperity to its position at the center of a network of caravan trade routes which criss-crossed West Africa, linking sub-Saharan Africa, the Islamic world, and the Mediterranean. The empire was founded in 13th Century by Sundiata Keita, whose exploits remain celebrated in Mali today.
From the British Museum:
Sunjata (r. 1235–1255) was the first king to unify the Mandinka kingdoms and is as much a figure of legend as of fact. Epic songs of the griots tell of the ‘magician’ Sunjata who, when the Mandinka could no longer bear the burden of paying taxes to their Sosso leader Sumanguru, led them into battle. Sunjata killed Sumanguru at the Battle of Krina in 1235, and seized the major territories through which gold was traded. Sunjata declared himself Mansa (King of Kings) of the twelve kingdoms of the Mandinka. The 12 kings swore to obey Sunjata in return for being named governors of their territories. To help him rule, Sunjata set up a Gbara, or Great Assembly, of clan elders who would discuss and make decisions. Over the next two centuries the kingdom would expand through war, until it covered 1.3 million km2 . Sunjata’s successor Ali is credited with conquering the great trading centres of Timbuktu and Djenné.
An Oral History
A griot in modern Mali.
There are a few written accounts of this period, because West African society relied on a tradition of oral history passed down by griots (professional storytellers). Our picture of the Mali Empire comes mainly from the modern continuation of this oral tradition, archaeological research, the extant remains of cities, and the accounts of a few visiting writers.
In addition to royal griots who served the court, most villages also had their own griot, who told tales of births, deaths, marriages, battles, hunts, affairs, and hundreds of other things.
Francis Bebey writes about the griot in his book African Music, A People’s Art (Lawrence Hill Books):
“The West African griot is a troubadour, the counterpart of the medieval European minstrel… The griot knows everything that is going on… He is a living archive of the people’s traditions… The virtuoso talents of the griots command universal admiration. This virtuosity is the culmination of long years of study and hard work under the tuition of a teacher who is often a father or uncle.
With an economy built on the basis of the trans-Saharan trade, the Mali Empire was the largest and longest lasting kingdom in the history of West Africa. It profoundly influenced the culture of the region through the spread of its language, laws and customs along the Niger River, which ran through the heart of the empire. The empire contained three immense gold mines – Bambuk, Boure and Galam within its borders, by some estimates accounting for nearly half the gold supply in Africa, Asia, and Europe from the 12th century on. The empire taxed every ounce of gold, copper, and salt that crossed its borders.
Gold nuggets were the exclusive property of the mansa (king), and were illegal to trade within his borders. All gold was immediately handed over to the imperial treasury in return for an equal value of gold dust. Gold dust had been weighed and bagged for use at least since the reign of the Ghana Empire. Mali borrowed the practice to stem inflation of the substance, since it was so prominent in the region. The most common measure for gold within the realm was the ambiguous mithqal (4.5 grams of gold). This term was used interchangeably with dinar, though it is unclear if coined currency was used in the empire. Gold dust was used all over the empire, but was not valued equally in all regions.
Similar to Christianity of the time, Islamic Sharia law allowed slavery, but prohibited slavery involving other preexisting Muslims; as a result, the main target for slavery were the people who lived in the frontier areas of Islam in Africa, in the Sahara and Sahel. Bernard Lewis writes that “polytheists and idolaters were seen primarily as sources of slaves, to be imported into the Islamic world and molded in Islamic ways, and, since they possessed no religion of their own worth the mention, as natural recruits for Islam.”
Large numbers of Africans were sent north, generally to serve as domestic servants or slave concubines. The West African states imported highly trained slave soldiers. It has been estimated that from the 10th to the 19th century some 6,000 to 7,000 slaves were transported north each year.
The next great unit of exchange in the Mali Empire was salt. Salt was as valuable, if not more valuable than gold in Sub-Saharan Africa. Salt is produced in the Sahara (and has been for over 2½ thousand years-mentioned by Herodotus) at several places. Since ancient times, salt has been used to flavor and preserve food. Salt was either extracted from evaporating pools or mined from underground, left behind from dried up ancient seabeds. It was cut into pieces and spent on goods with close to equal buying power throughout the empire. While it was as good as gold in the north, it was even better in the south. Salt was relatively rare in the south. The northern region on the other hand had no shortage of salt. Every year merchants entered Mali via Oualata with camel loads of salt to sell in Niani. According to Ibn Battuta who visited Mali in the mid-14th century, one camel load of salt sold at the northern trading post of Walata for 8–10 mithkals of gold, but in Mali proper it was worth 20–30 ducats and sometimes even 40. One particular source of salt in the Mali empire were salt-mining sites located in Taghaza. Ibn Battuta wrote that in Taghaza there were no trees and there is only sand and the salt mines. Nobody lived in the area except the Musafa slaves who working to dug the salts and lived on imported dates, camel meat, and millet imported from the Sudan. The buildings were even constructed from slabs of salt and roofed with camel skins. The salt was dug from the ground and cut into thick slabs, two of which were loaded onto each camel where they will be taken south across the desert and sold.
No government can rule a nation if there is no economic activity to feed the people. Moroccan cities such as Fez and Marrakech appear to be landlocked on any map – they are nowhere near the ocean. But in a very real sense, they are ports on the edge of a great sea – the Sahara. Along with their neighbors to the south in Mali, the Berbers of Morocco became sailors on that sea, moving goods in great caravans on the backs of camels. Control of the last leg of the Saharan trade routes fueled the rise of Moroccan dynasties such as the Almoravids and Almohads. The people of Morocco have long benefitted from their unique geographic perch – building an enterprising and resourceful civilization based on trade that straddles the Mediterranean and sub-Saharan worlds.
This restaurant in modern day Fez was once a fantastic private residence – built and maintained by wealth hard-earned in the trans-Saharan trade.
One set among the dozens of front doors to the royal palace in Fez, each featuring intricate decorative work produced at great expense – again, paid for through taxes on the trans-Saharan trade.
This is the Al-Attarine madrasa – the ancient equivalent of a high school in the Muslim world. Built in Fez between 1323 and 1325, its stunning woodwork and stucco detailing were funded via tax revenue from the trans-Saharan trade.
THIS LESSON WAS MADE POSSIBLE THROUGH A GENEROUS GRANT FROM THE QATAR FOUNDATION.