Marguerite Le Coeur's unfortunate death deprived the world of a second volume on Kawar. The second volume would have continued the history of this important central Saharan region into the colonial period and 20th century. Fortunately, the first volume, a short history of the area leading up to French colonialism makes a fine attempt at tracing the historical development of the Kawar oasis beginning with the Garamantes and Antiquity. The main problem, a similar one we noticed with Maikorema Zakari's book, is the paucity or severe limitations of the sources. Le Coeur and her husband had extensive experience in ethnographic research among the Tubu of Kawar, but for this volume on the precolonial era, Le Coeur had to draw from mainly external Arabic sources, references to Kawar in Kanem-Borno sources, and European geographers and travelers for more recent periods.
Surprisingly, Le Coeur did not cite some sources that could have aided in the attempted reconstruction of 19th century Kawar's ethnic dimensions (Tubu and Kanuri populations), such as Nicholas Said's autobiography. But based on Lucas, Lyon, Hornemann, Barth, Rohlfs, Nachtigal, Monteil, and a few other European writers, Le Coeur's attempts to fill in some of the gaps of the medieval sources offers some interesting ideas about social, religious, economic, and ethnic relations for the people of Kawar. Fortunately, al-Idrisi, Ibn Said, al-Yaqubi, the chronicles of Ahmad b Furtu, and the Diwan of Kanem-Borno offers some clues about the close relations between Kawar and Kanem, and perhaps the importance of clans of Tubu or Teda origin who, at various moments in the past of the Sayfawa dynasty, intermarried with the kings, probably promoting trans-Saharan trade through Kawar (which linked Lake Chad to the Fezzan and Tripoli).
By contextualizing Kawar in the larger trans-Saharan trade networks and political or economic shifts in the Central Sudan, one can see Kawar's declining importance in the period of Bornoan decline (late 1700s and for much of the 19th century). However, Bilma's salt caravan remained significant and was directly connected to Aïr and Hausaland. So even as direct trans-Saharan trade between Tripoli and Borno declined, Bilma and other parts of Kawar remained of some importance for the salt and slave trade, despite suffering from Tuareg or Awlad Sulayman attacks or raids. But commerce was essential for Kawar, to supplement the meager diet of its inhabitants and for the local notables or traders (who had been engaging in long-distance trade since the medieval era if not earlier) and the "kings" of Kawar: Tubu rulers of the Tomagra or Tomaghera origin who charged a tax on caravans.
Since our medieval Arabic sources don't provide enough detailed information, Le Coeur's endeavor to use the few clues from their work and the scholarship on the Tubu and Kanem-Borno provides some inconclusive or interesting speculation. The rise and fall of particular Kawar towns or villages remains unknown due to the possible name changes since the medieval era and even the questionable 'conquest' of Uqba b. Nafi in the 7th century. Who were the original inhabitants of the oasis is also unknown, but it seems likely that Kawar was always multiethnic and included, as noted by al-Yaqubi, Berbers who participated in the slave trade between Kanem and Zawila. The "Zaghawa" or Teda-Daza appear to have been in the region since the 9th century if not before, probaby migrating into and out of Kawar via the Tibetsi, Borku, Kanem, and Borno.
Then, later migrations and settlers from Borno and the incorporation of slaves probably encouraged the Kanurization of parts of the Kawar, at least in the southern end. Perhaps the "Kanuri" presence was always in Kawar when Kanem-Borno effectively occupied or 'ruled' the oasis. Local architectural traditions might hint at this, as Kawar towns with clear street layouts and homes that were not huts appear to owe more to the Kanuri. As for why Le Coeur assumes the Tomagheras and Kayes were "Berbers" is unclear, but Kawar must have been influenced by Berber and other Ibadi Muslim traders in the 9th and 10th centuries, and perhaps the origins of the Tura and Kawarian traders described by al-Idrisi may have some link to these early Muslim traders. Indeed, we were surprised Le Coeur did not attempt to use the Borno mahrams more often, as they would perhaps hint at the importance of Tura traders of Kawar origins in supplying Borno with horses and perhaps the close links that connected the Sayfawa dynasty with Kawar.
Overall, Le Coeur's study is a good introduction and overview to a complex region of the Sahara with an ancient history that likely connects the Garamantes, Tubu and Lake Chad. We still have to read Knut S. Vikør's much longer, detailed history of Kawar's salt production but Les oasis du Kawar is a great place to start. Also included are some interesting photographs by the author of various ruins and sites, such as Bilma and Seguidine and some useful quotations and references from Monteil, Nachtigal, and other 19th century European accounts.
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