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An essay on development of west african kingdoms
An essay on west african kingdoms
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: The Hausa Kingdoms
The Hausa Kingdoms were a grouping of west African states that were located between Lake Chad to the west and the Niger River to the east. The African ethnic group which populated these kingdoms and the area in general from 700 AD are known as the Hausa people with one of the oldest kingdom being Daura located in modern-day northern Nigeria. The Hausa Kingdoms included Kano, Katsina, Zazzau, Gobir, Rano, Daura and Biram and were founded in 1000 AD. The kingdoms are also known as ‘Hausa Bakwai’ which means ‘Seven True Hausa States’. The language utilized by these Africans is also called Hausa. The written record of the Hausa people is contained in a document called the Kano Chronicle which focuses primarily on the Kano Kingdom. In addition to the seven primary Hausa Kingdoms there were a further seven satellite states named Kebbi, Yauri, Gwari, Nupe, Kororofa, Yoruba and Zamfara. The
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The founder of the kingdom was King Turunku and Queen Bakwa Turunku who were the 22nd King and Queen to rule in the area of Zazzau. The capital city was known as Zaria and became the new capital after it was moved from the previous capital called Turunku due to an increased need for easy access to water. The daughter of Queen Bakwa Turunku was named Princess Amina who became Queen and ruler of the kingdom in 1576 AD. Queen Amina was a Hausa Muslim and was known as a skilled military strategist and conqueror. Queen Amina controlled many of the trade routes in the region and conquered as far as Nupe in the south and Kwarafa. Queen Amina trained her own cavalry and built walled forts around each area that she conquered which she named ‘Ganuwar Amina’ which means ‘Amina’s Walls’. The city of Zaria itself was encompassed by over 10 miles of walls which still stand until present day. Queen Amina is also mentioned in the Kano Chronicle where is states the
The African empires, kingdoms, and cities had many achievements before the arrival of the Europeans. Some of these achievements had influences many other places in the world. Three major achievements were the trading systems, their military forces and strengths of its people, and the wealth and success.
In the Maasai society, genital cutting is a rite of passage from childhood to adulthood, and both men and women go through the process of circumcision. As society ages, opinions on cultural norms change. This is true for the Maasai society, where the views on female circumcision have and are changing. Female circumcision is classified into three categories, and defined by the World Health Organization, Type I is the removal of the foreskin on the vagina, Type II is the removal of the clitoris, and Type III is the removal of all external genitalia with the stitching or narrowing of the vaginal opening (“New Study”). Traditionally in the Maasai society, women underwent Type II or Type III circumcision. Written in 1988, “The Initiation of a Maasai Warrior,” by Tepilit Ole Saitoi, and is an autobiographical story of Saitoti’s circumcision in his initiation to a warrior. Though his story mainly focuses on the male circumcision part of the Maasai society, women’s circumcision and other basic traditions are discussed. Throughout the short story, the topic of circumcision and the rite of passage, both long- standing traditions in the Maasai society, are central themes.
The book Segu is about telling the story of Africa as if it was a person wanting an autobiography done before its life is over. The history of Africa during the 18th and 19th century was a really vague topic for me to understand. After reading Segu by Maryse Condé my thinking of this period was made clear by the personal experiences of the Traoré family sons. What I came to understand is this book deceitfully explains the decline of West African countries in the eyes and personal struggles of the Bambara people of Segu. In this case it’s the focus on the travels of the four sons of Dousika Traoré. Tiekoro, Siga, Naba, and Malobali all summoned on personal journeys that gave me a better understanding of what actually happened during the 18th and 19th century time period of people who actually experienced it.
There was also a great city in Mali called Timbuktu. It was very important because it was a center for trade and it aided the Muslim art and culture which helped to spread Islam.
The Portuguese arrived in Benin, in modern Nigeria, between 1472 and 1486 to find an established and ancient kingdom with remarkable social and ritual complexity, with art that was comparatively naturalistic, and with a political system that was, on the surface, recognizable to the Europeans: monarchy. Even more importantly, they found a land rich in pepper, cloth, ivory, and slaves, and immediately set out to establish trade (Ben-Amos 35-6). Though we often imagine "first contacts" between Europeans and Africans as clashes of epochal proportions, leaving Europeans free to manipulate and coerce the flabbergasted and paralyzed Africans, this misjudges the resilience and indeed, preparedness, of the Benin people. The Benin were able to draw on their cultural, political, and religious traditions to fit the European arrival in an understandable context. Indeed, as the great brass plaques of the Benin palace demonstrate, the arrival was in fact manipulated by the Benin to strengthen, not diminish, indigenous royal power.
Africa is filled with several hundred distinct tribes that all bear themselves in a different fashion, depending on each other, or even fighting each to get what they want. This exchange between the many tribes has resulted in a rich history of conflict, economic development, and culture. One small example of the possible hundreds of tribes is the Mossi tribe, who reside right at the border of sub- Saharan Africa, in Burkina Faso and also the second largest ethnic group in Cote D'ivoire . While a relatively small tribe compared to the likes of the Zulus or the Dinka, their tribe is made up of roughly 3.5 million people, which is still quite a large number.The Mossi are neighboring the people of the Dogon, Kurumba, Gourmantche,Gurunsi, Bisa,Dagomba, and Sisala tribes. The Mossi have an official language called More, pronounced Moray, that is spoken by the them and most of the population of Burkina Faso, as well as about 60,000 people in Togo and Mali. Like many African languages, More uses pitch to distinguish the meaning of words and phrases. Their political was very closely connected with their religion, so as the Muslim religion began to spread throughout Africa, they resisted conversion to the religion even as most of the tribes around them accepted the religion. This may be why there are some Muslim influences within Mossi society. As Africa was being colonized by Europeans, the Mossi were one of the last tribes to be colonized, and when French colonists conquered them in 1896-97, taxes were imposed that impelled many of the Mossi to move to Cote D'ivoire to earn money. While they did not leave their families behind, many Mossi men went south to Cote D'ivoire in between crop-growing seasons and would return with the money th...
Brief History From the 1500s to the 1700s, African blacks, mainly from the area of West Africa (today's Senegal, Guinea, Sierra Leone, Gambia, Liberia, Ivory Coast, Ghana, Dahomey, Togo, Nigeria, Cameroon, and Gabon) were shipped as slaves to North America, Brazil, and the West Indies. For them, local and tribal differences, and even varying cultural backgrounds, soon melded into one common concern: the suffering they all endured. Music, songs, and dances as well as traditional food, helped not only to uplift them but also quite unintentionally added immeasurably to the culture around them. In the approximately 300 years that blacks have made their homes in North America, the West Indies, and Brazil, their highly honed art of the cuisine so treasured and carefully transmitted to their daughters has become part of the great culinary classics of these lands. But seldom are the African blacks given that recognition.
Western attitudes to African people and culture have always affected how their art was appreciated and this has also coloured the response to the art from Benin.
... Cambridge Encyclopedia of Africa. Ed. Roland Oliver. 1. New York: Trewin Copplestone Books Limited, 1984. Print.
The Olaundah Equiano narrative is a view of servitude from a former captive himself. He begins his story in Africa from the land of Esska, his native homeland. He describes his tribe and all the many traditions they practiced as a way of living. Equiano was not originally born into servitude but a free male, son of a chief. Equiano’s life in Africa was common among the many members of his tribe. He was strongly attached to his mother and clenched to her as much as possible. His father obtained many slaves himself, but treated them like an equal part of the family. Equiano lived a common life in African society, until one day his destiny took an unexpected turn for the worst and life would never be the same.
The. Centuries of Greatness - The West African Kingdoms: 750-1900, Chelsea House Publishers, 1995. McKissack, Patricia and Fredrick McKissack. The Royal Kingdoms of Ghana, Mali, and Songhay - Life in Medieval Africa, Henry Holt and Company, Inc., 1994. Bianchi, Robert.
Titles played a major part in this society. There was a hierarchy of ascending titles that were to be taken in order, accompanied by an ascending scale of payments. The system acted as a simple form of social security, in that those who acquired titles paid a particular fee, and then were entitled to share in the payments of those who later acquired titles. A series of intense rituals were to be undertaken before acquiring a title, which was considered a symbol of character as well as of success. A titled man’s life was dominated by numerous religious restrictions, and it was expected that these would be strictly adhered to. A few Igbo states, such as Aboh and Onitsha, which had a tradition of origin from elsewhere, were ruled by kings, which were regarded as sacred and lived in ritual seclusion. However, the decisions taken by these kings were by no means final, they were often challenged and overruled by other titled men with whom they were required to consult. In general, however, kingship was an unfamiliar concept to the majority of Igbos.
In ancient Ghana the Soninke people made a great impact on their society because they shared their beliefs and brought unity to the empire. A way that they Soninke people did this was by believing that every living and nonliving object had a meaning to it (¨Soninke¨). For example, one may think that a pine needle represents stabbing someone because of it’s pointy shape. Another example may be a feather floating in the air that might mean being free and peaceful. The Soninke people also created unity because they thought something was either good or evil (¨Soninke¨). This method kept all the Soninke people on the same page and didn’t question each other. Going back to the pine needle situation, the Soninke people may think it’s evil because
The attitudes towards the display of Benin Art, adopted by European museums and galleries have dramatically changed over the 112 year period since their initial acquisition. This has been for a number of reasons including the societal transition from accepting colonialism to acknowledging cultural diversity, the gradual integration and cross-fertilisation across the academic fields of anthropology, ethnography and art history and the ongoing debate regarding provenance and repatriation.
The majority of the Yoruba people live on the west coast of Africa in Nigeria, but can also be found in many other places, as they are one of the largest cultural classifications in Africa. There are approximately 40 million Yoruba world-wide. As a matter of fact, most of the slaves brought to America were Yoruban, and descendants of their tribes can be found everywhere, including Europe, Brazil, Cuba, and the Caribbean. The Yoruba have been constructing and thriving in sophisticated urban kingdoms for more than 1,500 years, and have produced extraordinary art work since the 5th century BC.