S4E14: Andrianampoinimerina part 2 - The Birth of the Merina Empire

href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgvcqc984m44UpImrPpaU0fGyQOU_MCiyt2d0jziBtNaCp3_XM09FtJrq6BlcfXNxlvy3w_z3c64X5hzKcSuYaLEbUOcYDLOL2IgSVE2kiNhLYHpNZItgchIiBid4AqFbd67ZrbnoN5NzQNgxAlqD1CHZXZUGTtQ7luRQYBSlhorKZxYGwmscHUNBq1/s1280/expansionofimerina.png" style="margin-left: auto; margin-right: auto;">Map of Andrianampoinimerina's Expansion of Imerina from 1787-1810.In our last episode, Andrianampoinimerina reunited the warring kingdoms of Imerina after seven decades of intermittent civil war. While this alone is a significant achievement, Andrianampoinimerina also had to shoulder the considerable burden of trying to repair his economically and socially devastated kingdom. Through smart and efficient use of the Fanamapoana corvee labor system, Andrianampoinimerina directed the repair, construction, and maintenance of hundreds of canals and dams, which greatly revitalized the region's agricultural output. Combined with the end of Sakalava raids, this resulted in a major population boom. Soil depletion and overpopulation, however, forced Merina people to expand their territory for further settlement, at the expense of neighboring people.

A 1900 sketch of a Betsileo man in traditional attire.

The Betsileo people were a relatively new identity in the late 18th century, with the term referring to a group of highlander Malagasy who banded together to defeat Sakalava raiders a few decades prior and had become applied to people within their political sphere of influence. Andrianampoinimerina defeated and conquered the federations of Betsileo people to his south, opening the region to Merina settlement. He also expanded north and east at the expense of the Bezanozano and Sihanaka people, marking the first period of Merina expansion outside of their traditional homeland.

Zoma market, for centuries the largest marketplace in Imerina, was one of many markets established by Andrianampoinimerina 

Andrianampoinimerina also instituted numerous reforms to transform his kingdom's system of trade. The old model of relying on Betsimisaraka or Sakalava middlemen to facilitate trade with coastal partners was replaced with a protectionist system which granted state agents major control over trade entering and leaving Imerina. Foreigners were confined to a single village, and rarely allowed to enter the kingdom. Meanwhile, the government merchants established formalized marketplace locations, standardized weights and measures, and a robust new system of laws to prevent fraud.

S4E13: Andrianampoinimerina part 1 - The True Prince

1905 Portrait of Andrianampoinimerina by Philippe-Auguste Ramanankirahina

In the late 18th century, Imerina was still emerging from a period of profoundly devastating civil war. The man who would lift Imerina out of the civil war was born in the Kingdom of Zafumamy, a small offshoot kingdom located to the northeast of Ambohimanga. He was the son of the King of the Zafimamy and the princess of Ambohimanga.
 

The Rova of Ambohimanga remains one of the best-preserved and most visited Merina historical sites to this day.

At a young age, Andrianampoinimerina, still then known by his birth name Rambosalamarazaka, quickly emerged as the favorite to inherit the kingdom of Ambohimanga. However, the kingdom was instead inherited by his uncle Andrianjafy. Throughout his rule, the king would enact several unpopular policies. His failed wars against the king of Antananarivo led to economic strife, as did growing tribute demands from Ambohimanga's Sakalava overlords. In order to cope with these growing demands, Andrianjafy made the unpopular decision to begin manufacturing criminal accusations against his own subjects to justify selling them into slavery.

The Hill of Ikaloy, the capital of the Zafimamy Kingdom.

This unpopular decision justified a group of nobles in overthrowing Andrianjafy and placing Andrianampoinimerina into power. 

S4E12: The Crisis of the 18th Century part 2: The Merina Civil War

During this period of civil war, the Sakalava Kingdoms of Menabe and Boeny exploited Merina polities for tribute payments of cattle and slaves in exchange for military assistance.

With the collapse of centralized political authority, the 18th century saw Imerina fall into 70 years of bloody civil war.

The 18th century saw an acceleration of an existent, but relatively small slave trade in Madagascar into a large, organized affair. In addition to their own raids on the Merina, Sakalava raiders offered their services as mercenaries to Merina rump states in exchange for assistance in their civil war. Sakalava soldiers were generally larger and healthier due to a more nutritious diet, as well as more experienced in combat and better equipped, but they failed to make a decisive difference in the tangled mess of Merina civil wars. Given how advantageous the situation was for them either way, the raiders likely didn't mind this shortcoming.

The Spanish "Real de a Ocho" or "Piece of Eight", the coins which Rakotomavo sought to mint

The king of Ambohimanga, Rakotomavo, tried to salvage his kingdom's economy with an unsuccessful attempt to counterfeit Spanish pieces of eight to facilitate a competitive advantage in trade with foreigners. The plan failed.

Enslaved man on a sugar plantation in Mauritius

The rising slave trade on Madagascar during the Merina civil war was fueled largely by two growing markets for Malagasy enslaved workers. In the east, French investors planned to transform the once derelict Dutch colony of Mauritius into an enormous sugar plantation. The colony proved enormously profitable for investors, and enormously costly on laborers. The deadly conditions forced the French to constantly purchase new labor to replace losses.

Auction of enslaved people in Zanzibar

In modern Tanzania, the Sultanate of Oman was expanding the spice plantations surrounding Zanzibar. While these plantations had not reached their full potential yet, the 18th century marked the beginning of a period of rapid growth. Throughout the 18th century, the majority of enslaved people exported from Madagascar ended up in this region of East Africa.

S4E11: The Crisis of the 18th Century part 1 - Andriamasinvalona’s Blunder

 

The old royal residence at Ambohidratrimo, where Andiramasinavalona was held prisoner.

The 18th century will be a painful time for the people of Imerina. The once proud kingdom will devolve into a deadly multilateral civil war, splitting into dozens of smaller kingdoms, each suffering from intermittent famine and domination by foreign enemies. How could the kingdom of Andriamasinavalona, rapidly rising to become a major player in Madagascar, fall so far. The inciting incident lays at the feet of the otherwise great king Andriamasinavalona.

The mpanjaka Imerina had spread his kingdom several times beyond what his predecessors would have even considered possible. Could such a large kingdom survive in highland Madagascar? Andriamasinavalona believed that the answer was "no." Instead, he favored transforming the Merina kingdom into a confederation of four smaller states called Imerina Efa Toko, or "Imerina like the Legs of a Cooking Pot." The king's advisor Andriamampandry repeated warned him against the plan, cautioning that the newly empowered princes would immediately seek to make war with each other. But Andriamasinavalona persisted. 

The public square at the Rova of Antananarivo, where Andriamasinavalona announced the new policy of Imerina Efa Toko

This policy backfired immensely. Almost immediately upon granting his sons sovereign power, they began quarreling. These early disagreements culminated in the prince of Ambohidratrimo luring the father into his fief by intentionally provoking the ire of his subjects, asking his father for assistance against a rebellion, and then locking his father in a basement when he came to assist the prince. The plan worked for several years, with the prince providing commands supposedly based on his father's wishes. However, the other sons soon grew suspicious, and launched a rescue operation for Andrimasinvalona. While the prince of Ambohidratrimo was defeated and the other sons pledged an oath of peace after their father's death not long after his liberation, the kingdom still fell apart into warring duchies soon after. Join us next episode to see how that goes.

S4E10: Andriamasinavalona and the Hova Revolution

Map of Imerina before Andriamasinvalona's rule (dark green) and at the end (light green)

When the king of Imerina, Razakatsitakatrandria, proves too unwilling to listen to the desires of his subjects, they make their opinions known. An important Hova leader, a seer named Andriamampandry, leads a rebellion that overthrows the old king, placing in his stead the younger and more affable royal brother Andriamasinvalona.

As king, Andriamasinavalona would become remembered as the greatest ruler Imerina had yet seen. Through the sheer force of his personality and willingness to compromise with nearby noblemen, Andriamasinavalona managed to incorporate substantial territories into Imerina despite never firing a shot. He would also establish one of the main cities of the Merina kingdom, as well as contribute significantly to evolving the art and architecture of his people.

While his own tomb was demolished in the early 20th century, Andriamasinavalona is widely credited as the force behind the popularization of the inclusion of a small, houselike structure at the peak of Malagasy tombs

S4E9: Betsimitatra and the Wonders of Agricultural Engineering

 

While population estimates vary wildly, anthropologists and historians agree that highland Madagascar underwent a staggering explosion of population in the 17th and 18th centuries. According to the oldest available censuses, the density of Imerina was 8-16 times higher than other regions of the island. The explanation for this enormous growth can be partially explained with the emergence of extremely efficient wet rice cultivation techniques.

Photograph of the Betsimitatra as viewed from the air. Notice the canals. Photo by Symonette Fanjanarivo

In its natural state, highland Madagascar is entirely unable to support wet rice cultivation. While this technique of rice growth is more efficient, it is limited in its viability due to its high water costs. In Imerina, rainfall is abundant for a brief moment in the wet season, while almost entirely absent for the rest of the year. This means that, naturally, wet rice cultivation was too water intensive to last throughout these long dry spells. 

An example of a dry (aka upland) rice field from Nepal 

Instead, early Merina farmers relied on dry rice cultivation techniques. This technique required less water, but relied on frequent fertilization with slash-and-burn agriculture, struggled to deal with weeds, and were vulnerable to locust swarms. 

Malagasy locusts, one of the island's deadliest pests. Photo by Peter Prokosch

The solution to these problems was wet rice cultivation, which choked out weeds and protected the rice from pests with an aquatic shield. Starting around the end of Andrianjaka's rule, Merina kings began to construct large scale infrastructure projects to make wet rice agriculture possible.

An example of terraced rice paddies and an irrigation canal in Imerina.

Throughout the reigns of Andriantsitakaransria and his successor Andriantsimitoviaminandriandehibe, conscript labor from local hova demes were used to construct large canals, reservoirs, and flood control systems throughout the highlands surrounding Antananarivo. These new measures allowed Merina farmers access to a source of plentiful freshwater which did not rely exclusively on rainfall. The greatest of these achievements were the fields of Betsimitatra. This region, which had once been composed of stagnant wetlands, was transformed with the construction of a series of canals which extended the Ikopa river to run through its valleys. With a new source of agriculturally viable water, the swamps were transformed into Madagascar's most productive rice farms. While the country would remain a secondary power on the island for the coming centuries, the creation of this efficient network of food production was its first step towards becoming Madagascar's pre-eminent state.

S4E8: Andrianjaka - The Indivisible Sun

 

Besakana with its original thatched roof 

Today's episode follows the life of Andrianjaka, the Mpanjaka Imerina most famous for his conquest of Analamanga and the subsequent establishment of the Rova of Antananarivo. Additionally, we will discuss the reforms he made to the Merina religious system by canonizing the sampy, as well as his consequential decision to expel the remaining Vazimba population from his kingdom.

Interior of Beskana

S4E7: Ralambo's Wars

One of the few surviving illustrations of Kelimalaza, drawn by one of its guardians in 1828. (Berg, 1998.) While the Tantara provides little detail about Kelimalaza beyond that it was made of metal and wrapped in banana leaf, this illustration depicts it as a trio of statuettes.

In the early 17th century, a raiding party of Sakalava soldiers entered Imerina. King Ralambo, faced with an existential threat, was forced to rely only on a combination of his own wit and divine assistance from the idol Kelimalaza. According to the Tantara, Kelimalaza assisted Ralambo in all of his shocking victories over his larger and better-equipped enemy armies. 

The Tantara also describes Ralambo's increasingly strained relationship with one of his sons during this time. While his younger son, Andrianjaka, proved intelligent, dynamic, and brave on the battlefield, the king's relationship with his elder son was far less positive. Andriantompokoindrindra, the elder son, was better known for his gaming addiction than anything else.

A board of fanorona 

The elder prince was consumed by an intense interest in fanorona, a Malagasy strategic board game. The prince's addiction was so intense that, on multiple occasions, Andriantompokoindrindra refused to assist his father during life-or-death scenarios, instead insisting on finishing his ongoing games of Fanorona. At one point, the prince even chastised the messengers who informed him of his father's precarious situation during an enemy siege by passive-aggressively announcing each move he made in his game in an effort to get the messengers to leave him alone. Ralambo was unhappy with his elder son's behavior and realized that the kingdom was better off in Andrianjaka's hands. 

S4E6: Sakalava, Madagascar's First Empire

 

Map of Sakalava (green) and Imerina (pink) in the early 17th Century

Today's episode focuses on the rise of Sakalava, the first true empire in Malagasy history. This will be far from its last appearance, as the Sakalava kingdom (and, in the future, multiple kingdoms) will serve as the arch-rival of Imerina throughout much of its early history.

A Sakalava woman possessed by an ancestor or spirit during a Tromba ceremony. Sourced from: The Possessed and the Dispossessed by Lesley A. Sharp

Sakalava culture is noted for it's unclear origins. Sakalava oral histories claim an origin from southwestern Madagascar of the Maroseraña royal family. Though some anthropologists from around the world speculated on potential origins from outside of Madagascar (such as Zimbabwe, India, or the Swahili Coast), more mainstream scholarly work generally confirms the oral history, though with the caveat that the Maroseraña likely intermarried and integrated multiple families from other parts of the island as well as from the southwest.

Sakalava people first emerged under the kingship of a monarch named Andriamisara, who Sakalava histories typically credit as the first true Sakalava king. He united the numerous semi-nomadic people of Western Madagascar under his yoke, marking the genesis of the Sakalava identity.

Along with lifestyle, Sakalava also practice unique traditions. Women who were subjects of the Sakalava king were required to shave their hair in times of mourning, and their diet contained more animal products and less rice than their highland neighbors. They also practiced unique religious ceremonies, such as Tromba. This ceremony involves the possession of a person by a spirit or ancestor. The experience was a positive one, with the ancestor or spirit using the possession to impart wisdom, power, or good fortune on the possessed. 

A trio of Sakalava soldiers. Photo captured in 1895.

The Sakalava succeeded in early expansion in part due to a technological advantage over their peers. Even as early as the 17th century, Sakalava soldiers made heavy use of gunpowder firearms. Perhaps more importantly, the system of Sakalava rule allowed for the kingdom to quickly expand. According to both Sakalava oral histories and the writings of European merchants, Sakalava rule was quite loose, allowing a fair amount of autonomy to local kings. People who acquiesced to Sakalava rule were rewarded, such as the Vazimba rulers who surrendered. In return, these Vazimba were given special privileges over the rivers and streams of Sakalava country, allowing for exclusive fishing and cultivation rights.

The Swahili stone mansions in western Madagascar were close simulacra of Swahili stone houses found on the mainland in settlements like Songo Mnara (pictured) or Kilwa Kisiwani

Trade also played a key role. Swahili merchants were a major presence in West Madagascar, often living in luxurious stone mansions that dwarfed the wooden homes of even Malagasy lords. They were able to afford such homes due to their lucrative position as middlemen to much of the Malagasy economy, shipping Malagasy rice, leather, slaves, and beef across the Indian Ocean. The Malagasy, in exchange, received metals, finished goods, glass, precious shells, pearls, incense, timber, and numerous other luxury goods. European traders also made their presence known during this time, also engaging in trade of firearms, rum, glass, and other goods in exchange for timber, rice, and enslaved workers.

Swahili settlement ruins near modern Mahajanga. See earlier photo for comparison.

S4E5: Ralambo - The Miracle Child

While Malagasy historiography has labelled his father as the "First King of Imerina", Ralambo may be the single most important king in Merina history. Many crucial elements of Merina life, such as the veneration of Sampy, the consumption of beef, and even the name "Imerina" itself trace their roots back to this oustanding monarch. 

An example of an Ody, an amulet used to store hasina from a sampy.

S4E4: Andriamanelo - King of Alasora

Fortified gate at Ambohimanga, likely similar to those which defended the settlement from Andriamanelo and his army

While there are earlier named monarchs in the history of Imerina, the rule of Andriamanelo, which took place in some era of the mid-to-late 16th century, is generally considered the gateway between mythology and history in the kingdom's history. While segments of his reign are clearly mythological, he is the first ruler of the Malagasy highlands whose biography generally reflects historical reality.

Note: In the episode, I translate "tsodrano" to "circumcision." This is not accurate. "Tsodrano" is Malagasy for "blessing." The Merina circumcision ritual is referred to as tsodrano because of the blessing applied to the water used to cleanse the wound.

19th century photograph of the Malagasy circumcision ritual, including blessed water to cleanse the wound

Andriamanelo is credited with numerous achievements. He expanded the nascent kingdom of Imerimanjaka by marrying the princess of Ambohitrabyby, a nearby city-state. The king is credited with numerous technological and cultural innovations, such as the introduction ironworking technology, the invention or introduction (traditions vary) of Sikidy divination, and the creation of several unique Malagasy wedding traditions.

Sikidy is a form of divination which relies on the use of complex boolean algebra equations. Check out our premium episode about it on our Patreon page.

Andriamanelo's rule is a difficult period to analyze. While the wide variety of fairly reliable oral histories of his reign generally mark it as "true history" rather than mere legend, the exact achievements and developments of his rule are questionable. Even questions as simple as when Andriamanelo ruled are unknown, while some common elements of his story, like the introduction of ironworking, are outright contradicted by archaeological evidence. Regardless, he is a watershed figure in Merina history.  

Andriamanelo's tomb in Alasora

S4E3: The Vazimba, Hova, and Merina

The tomb of Rangita, located in Imerimanjaka

Indigeneity is a complex modern concept, one which is often difficult or even impossible to apply to societies from the pre-modern era. This is especially true on an island like Madagascar, with its melting-pot population. Merina legend records the existence of a people who lived on the Highlands of Madagascar before the arrival of migrants from the southeast coast. These first people of inland Madagascar are called the Vazimba. 

Analyzing the mythology surrounding Vazimba is a difficult task, since the description of who and what Vazimba are changes dramatically depending on the context. In the Tantara Ny Andriana, Vazimba are depicted as barely human-like creatures. They possessed glowing red eyes, enormous hanging ears, gigantic mouths full of sharp teeth, as well as dark skin and very short stature. The Vazimba also lived animalistically in this version of the myth. They have yet to discover riziculture and proper animal husbandry, preferring to drink milk directly from feral cattle rather than domesticating the animals, and used clay tools due to lack of metal-working technology. 

While some myths frame the Vazimba as subhuman creatures, others are more humanizing in their portrayal. These stories typically involve Vazimba women, particularly those who are the ancestors to later Merina families. These women are depicted as intelligent, beautiful, and privy to valuable secret knowledge. Curiously, Vazimba are also sometimes regarded as objects of veneration - ancestors who warrant praise and worship, especially when trying to initiate a business venture or conceive. What's going on with these very contradictory narratives?

Mahafaly statuette depicting a Vazimba, carvdd circa 1960

While many Vazimba legends depict them as semi-human monsters, historians believe that Vazimba represented a real population of humans that existed in the Malagasy highlands prior to the inland migration of coastal Hova classes in the 13th and 14th centuries. The origin of these first Malagasy, however, is highly disputed. Originally, European scholars that the Vazimba were part of the "African pygmy race" due to descriptions of their small stature. This assumption also aligned well with a dominant European ideology of racial darwinism, in which superior races conquered and subsumed inferior races like the pygmies.

Along with racial darwinism, the purported pygmy origins of the Vazimba has fallen out of favor in recent years. While there is evidence for some kind of pre-Austronesian population existing in Madagascar, the lack of place names deriving from pre-Bantu East African language families contradicts this hypothesis. Additionally, beyond their supposed shortness, there's really no similarity in the myth to any extant people groups.

Another Mahafaly statuette of a Vazimba, 1961

Among historical scholars, the predominant view of Vazimba mythology origins is that they represent an Austronesian population, albeit one from an earlier settlement wave. Berg wrote convincingly in his scholarly article about how the mythology of Vazimba originates from a cultural synthesis of Malagasy traditions and western/christian ideology, which sought to negatively frame the ancestral veneration practiced by pre-christian Malagasy due to its competition with Christian conversion campaigns.

In our next episode, we will examine two semi-historical figures from the earliest stage of Merina history. Like many aristocratic Merina, they were the product of a mixed marriage between Vazimba and Hova. One of these brothers, Andriamanelo, will go down in history as the first king of the Merina. 

S4E2: Settlers from All Shores

 

An example of the type of outrigger canoe used by Austronesian sailors, later introduced to East Africa

This episode focuses on tracking the settlement of Madagascar by multiple groups of people, including a (possible) short-lived hunter gatherer population from East Africa before 500 BC, followed by the more concretely evidenced arrival of Austronesian and Bantu people in the 6th Century AD.

The status of human settlement on Madagascar prior to the later settlement of the island by Austronesian and Bantu colonization is not especially clear. In fact, it's unclear if there was even a sustainable population of people on the island.

Some examples of the purported tools found at Lakaton'i Anja

Some archeologists claim that evidence exists to establish the presence of some kind of hunter-gatherer population in pre-settlement Madagascar. While the evidence is fairly convincing, it's not clear as to whether these remains evidence a permanent population or a transient one. The lack of archaeological evidence for long-term shelter construction seemingly indicates that these people may have been transient nomads from the mainland who counted Madagascar among the territories they roamed. Regardless, if such a population did exist by the period of settlement, it was likely small enough that it had a marginal impact on Malagasy history. While some increasingly marginalized theorists believe that there is a link between these hunter gatherers and the semi-mythical Vazimba of early Madagascar, such a link is doubtful for reasons we'll get into in the next episode. 

An engraved image of a Javanese ship found at the temple of Borobodur

There is compelling genetic and linguistic evidence that the bulk of Austronesian settlers in Madagascar were from the Dayak peoples, particularly the Maanyan people of Western Borneo. Different narratives surrounding these Dayak arrivals argue that they were either enslaved workers for a larger Javanese state that sought to use them as labor on the burgeoning settlements in Madagascar, or that they were refugees fleeing the expansion of Indianized kingdoms on their home island.

Example of Tana Pottery

The arrival of Bantu people to Madagascar is similarly contentious, with scholars debating whether they were brought to Madagascar through slave raiding or migrated to the island of their own volition. While enslaved workers, some of whom were Bantu, were certainly traded by Austronesian merchants, there is good reason to be skeptical of the idea that the entirety of the Bantu arrival in Madagascar can be chocked up to enslavement. For example, the high prevalence of Bantu loanwords to describe domesticated animals implies that Bantu herdsmen were the dominant pastoralist culture on the island at some point, something you would certainly not expect from enslaved workers.

By the 13th century AD, the stage of Malagasy civilization was set, since much of the island was settled. Sadly, this had a devastating effect on island wildlife. Elephant birds were driven to extinction by diseases brought by domesticated poultry, while giant lemurs succumbed to a combination of habitat loss and overhunting.

 Next episode, we will see how the narrative based on archaeology and genetic data conflicts with and supports numerous ideas surrounding the islands mysterious first inhabitants according to Malagasy legendary histories: the Vazimba. 

S4E1: Madagascar - the Eighth Continent

 

A (simplified) map of Madagascar's climate zones

Due to its natural and climactic diversity, Madagascar is sometimes nicknamed the "eighth continent." Despite being a relatively small landmass, Madagascar hosts an unusually varied array of climate zones. 

Malagasy spiny forest

These climate zones consist of a tropical coastal rainforest, a largely treeless tropical highlands, a semi-arid savanna, dry broadleaf forests, and a unique type of semi-arid forest landscape dominated by succulents and other tall shrubs called the spiny forest. The landscape also features unique formations associated with the island, such as Lavakas: a unique form of erosion that forms a canyon-esque gorge in a hillside.

The unique broadleaf forests of northwest Madagascar. Notice the relative lack of undergrowth. Credit: Damon Ramsey

A Malagasy Lavaka.credit to Rhett Butler

While Madagascar is still known for its unique flora and fauna today, the island once hosted even more unusual animal life. These included enormous flightless birds: the aepyornids. They are better known by their common name of Elephant Birds, due to their enormous eggs likely serving as the inspiration to Marco Polo's claim of enormous elephant consuming eagles residing on the island. Madagascar also once hosted species of giant lemurs, the largest of which could grow to the size of a silverback gorilla.

Size comparison between a human, elephant bird, and ostrich.

In our next episode, we will examine the many contradictory theories and narratives surrounding the arrival of Madagascar's first permanent human inhabitants.

Sokoto E4: A West African Caliphate

 

Kano, one of the largest cities in the Sokoto Caliphate, pictured in 1860

By the 1810s, Shehu Usman Dan Fodio had succeeded in besting many of his enemies. The kingdoms of Kasar Hausa were conquered, while several other neighboring regions were also integrated into the growing imamate. With the "jihad" complete, now the next steps of Fodio's revolutionary playbook were on the agenda. Together with his allies in the Jamaa, Fodio began the steps of creating a society based on his ideals.

The new state that Fodio and his allies birthed into the world was one with an immensely complex political system. Arguably, the Sokoto governmental system is easier to understand if you think of the state as a series of aligned polities rather than a single unitary government. 

The head of state and (theoretically) of government was the Amir al-Muminin, or Commander of Believers. This position was intended to be chosen via electoral consensus by the Islamic community, and then serve for life. Of course, Usman Dan Fodio retained his title of Commander of Believers and served as the first leader of the new government. Additionally, to provide his state with further legitimacy and to clarify his mission, the Shehu declared that his new state was a caliphate. In an earlier writing, Masail al-Muhimma, Fodio defined a caliphate as any state governed by someone who sought to act as a successor to the Prophet Muhammad. As a result, the declaration of the Sokoto Caliphate did not represent any attempt by Fodio to position himself as the leader of the entire Islamic world, but rather to state that the mission of his government was to rule in the style of the Prophet Muhammad. Fodio himself rarely even referred to himself as caliph, preferring to retain his old title of Commander of Believers.

The Commander of Believers was largely uninvolved from direct statecraft. Rather, the true executives of the Sokoto Caliphate were the two viziers. The vizier of the west was Usman's brother Abdullahi, who ruled over the regions of Kebbi, Zamfara, and other western regions of the caliphate from his capital at Gwandu. Meanwhile, the eastern portions of the caliphate were overseen by Muhammad Bello from his capital at Sokoto. 

Gwandu remains the capital of its own emirate within modern Nigeria. Pictured here is the entrance to the Gwandu emir's palace.

Each vizier was given the power to appoint a qadi, or judge, for each region, and an emir. The emir essentially acted as the "face of government", performing and overseeing all of the typical responsibilities of the state, such as collecting taxes, enforcing laws, and distributing services. Unlike in the pre-jihad era, where most cities were run by heriditary Sarkis, the emir was, at least in theory, appointed based on merit rather than familial connections. Meanwhile, the qadi was meant to not only oversee judicial functions, but also to ensure that the emir's laws were all within the scholarly consensus of shari'ah.

The nascent caliphate initiated several new sets of reforms, including the creation of a new education system, a grain dole to help poor residents afford food, tax cuts on the working classes, and new regulations to ensure fair trading in the market. 

While the Sokoto Revolution may have seemed like an unimpeachably positive development, this was not necessarily true. Even during the life of Usman Dan Fodio, but especially after his death, the state soon began to slip away from its mission of creating a righteous and Quranic society. Perhaps the most visible failure occured in the immediate aftermath of Fodio's passing. While the succession of the position of Commander of Believers was, in theory, an elected one, the Shehu went out of his way to ensure that his son, Muhammad Bello, ruled the kingdom after him. While Fodio argued that Bello was still the most meritocratic option regardless of his descent, the decision set into motion the transformation of the Caliphate into a de facto hereditary monarchy. Almost immediately, Muhammad Bello implemented a series of new policies clearly designed to ward off potential rivals for power. He centralized the military while dramatically increasing its funds, forcing him to raise taxes on the working classes to compensate.

An 1857 illustration depicting a slave raid by a nobleman living in the caliphate

From a moral perspective, the issues of slavery and militarism forces us to reckon with the otherwise quite positive perception of the Caliphate. The successful conquests of the Caliphate in the south, especially in the former Oyo Empire, produced enormous numbers of war captives. The Sokoto Caliphate maintained the old system of slavery present in Kasar Hausa, involving large communities of enslaved workers concentrated in plantation-esque rural townships. Unlike in some other regions of Africa, slavery in the caliphate was often of the chattel variety, while notions of religious endorsement and psuedo-racialized concepts of "animalistic" southern populations justified the system's existence. In many ways, the economic boom of the early caliphate can be attributed to the system of human misery that underpinned it.

A "slave village" in rural Sokoto

If your interest in the Sokoto Revolution was motivated by a desire to find a historical revolution without hypocrisies, then I'm sorry to disappoint you. However, rather than motivating us to lose interest in the past and its denizens, I believe that morally complex figures like Usman Dan Fodio can be useful guideposts in evaluating our own moral standing. When viewing the past, it is tempting and easy to self-righteously decry the evils some by men and women of yesteryear. What is more challenging but far more enlightening is to remember that we will be in the same position someday, and to use our knowledge of history to better ourselves. Our perceptions are shaped by the paradigms of our day. History can help us identify these paradigms, their moral strengths and shortcomings. What are some things we do today that will provoke similar self-righteous condemnation from our descendants? 

Sokoto E3 - From Shehu to Revolutionary

Map of the Sokoto Imamate at its height

In the latest episode of the History of Africa podcast, we cover an abridged summary of Usman and Abdullahi Dan Fodio's war against Gobir, and the gradual expansion of the Sokoto Jihad from a minor local rebellion into a region-wide upheaval.

This episode was a little bit shorter and more summary focused than I prefer. This is because, on my first draft of the series, we ended up spending almost two hours discussing the military history of the Fodio and his allies conquests of his neighbors. While that history is certainly interesting, I wanted to speed through it so that we could more quickly get to the far more interesting elements of the history, including the details of the civic, religious, educational, and economic changes that followed the Sokoto Jihad.