“If I was bound for hell, let it be hell. No more false heavens. No more damned magic. You hate me and I hate you. We’ll see who hates best. But first, first I will destroy your hatred. Now. My hate is colder, stronger, and you’ll have no hate to warm yourself. You will have nothing.”
When I attended her talk in Cambridge, RF Kuang explained that this book came to her at a time when she was newly married, her husband was very sick, and she was overwhelmed between her PhD and visiting him at the hospital. Everything felt dreadful, and she was so afraid that depression and suicidal thoughts came to her. She said this book is very personal.
While reading Katabasis, I can’t help but picture Rebecca as Alice and her husband Ben as Peter xD. Peter is a mathematician-magician, just like her husband Ben is a mathematician. Alice studies linguistics, while Rebecca works more in literature and postcolonial studies. Even their physical descriptions kind of match. And Alice’s character struggles with suicide while Peter’s struggles with chronic illness.
I don’t know, I just find it super sweet that Rebecca basically wrote a brilliant fanfiction about her and her husband while tackling problems like gender discrimination, pressure, burnout, illness, and power dynamics in academia. That girl is unstoppable, and I’m rooting for her characters!
Timbuktu, to many that name is simply a term for "middle of nowhere", somewhere you'd go to if you didn't come back in home by dinner, and many don't even know it was a real place, on the other side of the Sahara from Morocco.
And if you look deeper, Timbuktu isn't just a place but one of the greatest intellectual centres of the Medieval era.
It didn't hold just books but a reflection of Sub-Saharan's intellectual hub, who's library was the largest in the world for centuries.
"View of Tombouctou from a hill" from Rene Caille's Journals, 1830
On the subject of historical libraries, the Library of Alexandria and the loss of scrolls is never one to miss. It is the subject of countless mourning for the 400,000 books that burned down (though that story isn't really true).
Yet, Timbuktu's libraries are home to an estimated 700,000 manuscripts dating back as far as the 11th century, almost double what was in Alexandria, about science, law, astronomy, health, philosophy, and more.
This number is so large it was only in the late 19th-century when British Library recorded hitting that milestone, centuries after the printing press.
And unlike the common belief that it was simply copies of Arabic texts, there were many, many original texts were written by West African scholars from Mali to Nigeria to Sudan, thinking and philosophising on concepts not seen elsewhere.
And unlike the unrecoverable books of Alexandria, Timbuktu's books are still out there, not in massive public libraries but hidden in homes, cellars, basements, under wells and beds. Away from the colonialist powers around the city that till this day keep trying to destroy its tradition.
So if one singular West African city is home to a unique repository of culturally distant Medieval knowledge larger than any seen at the time, why isn't it more well known?
Abdel Kader Haidara, director of the Bibliotheque Mama Haidara De library looking through manuscripts in his house. Photographed by National Geographic, Sep 2009.
Historians may debate the origins of Timbuktu in different languages and different etymologies, but local tradition dating back to the 17th century at least indicates that it's in the name itself:
Around 1000AD, among the northern tributaries of the Niger, sat a water well used by pastoralists and merchants crossing the Saharra, this much we do know of.
Oral tradition preserved in the manuscripts state that the well was cared for by an elderly woman named Buktu. The area became known as "Tim-Buktu", Buktu’s Place.
Her legacy, like many women in Timbuktu's history, was never erased and also reflects the more egalitarian society that it was known for.
"Arrival at Timbuktu" circa 1100 AD in Tifinagh and Magrashab Ajami, depicting a caramel caravan greeted by Buktu, edited from a print of Timbuktu in 1891 as I couldn't find any depictions of Buktu.
As an essential stop on the trans-Saharan route, it eventually became a permanent dwelling growing in size, becoming a commercial market and later a place of education.
And around the same time, Islam was spreading in Africa.
But you see, the stereotype of a religion spread by conquest wasn't true in West Africa, it was too hard to reach. It was spread through Islamic merchants that came and settled in cities, creating their own class of citizens.
These merchants created communities of learning, law, and commerce, and gradually over time converted people, taught others, and created a shared community based on Islam. Cities across West Africa had this revolution in time, but Timbuktu was the northern door leading the way. It was small at first.
Mansa Musa, king of the Mali Empire between 1317-1354, from the 1375 Catalan Atlas. His caption reads "This king is the richest and noblest of all these lands due to the abundance of gold that is extracted from his lands"
But then came Mansa Musa, that guy, the richest man in history. His story is one most of us know and is a whole post on its own but he's the key originator of this story.
After travelling back from Mecca in 1324, he saw potential and peacefully annexed the city of Timbuktu on his way, full of ideas from what he found in the great cities he passed through.
He funded the already existing mosques and brought in scholars from North Africa, wanting Timbuktu to also be a city of scholars, as the gateway from North to West.
And it worked.
An 800 year old pre-Mali Empire Qur'an from the the year 1215, illuminated manuscripts were common among the Qu'ran found in Timbuktu, often incorporating local textile motifs mixed with Islamic geometry.
At its peak in the 16th century, it had a population of 100,000 people with 25,000 of its inhabitants being scholars. That's a quarter of a city engaged in education on a level unlike any other city in the world.
Mosques like the Sankoré Madrassa, a place of learning created around the same time as Oxford University, became libraries, classrooms, lodges for pilgrims, and more above the place of worship, and started writing tens of thousands of books.
These madrassa's were places where scholars could convene with their students rather than a strict university setting.
In Timbuktu, it wasn't a school's prestige that was important but the teacher that was most important, and usually the children of the teachers also became teachers, creating a culture of families renowned for their intellectual prowess.
Public libraries weren't common but scholars had their own big libraries. Ahmad Baba lost 1600 books in the Morroccan invasion, which his student famously commented was the smallest library out of any library in his family.
And unlike modern and ancient stereotypes, they created literature and developed entirely new genres of literature, and a new form of Islam too still practiced today.
The Sankoré Madrassa in Timbuktu, photo by Bert de Rulier
Timbuktu was remote, that's hard to deny, but it's fame was certainly not. Scholars from Morocco and Egypt came to study, coming from societies where differing views on religion could be deadly they were shocked at the wildly different and unique debates and hadith in Timbuktu.
One famous story tells of an Egyptian scholar coming to teach in Sankoré, but humbled by those around him that he became a student. This wasn't unusual, and Timbuktu's fame was in the pride of this sort of environment.
This relative flexibility of thought in Timbuktu was because of its remoteness, away from the strict standards of the North who couldn't keep a watchful eye.
Conversions to Islam were done through cultural negotiation and persuasion, creating an Islam more tolerant of local African traditions, yet always respecting the Quran. This was something that famous Moroccan traveler Ibn Battutta infamously found horrifying in his 1350 visit to the Mali Empire.
And women were part of the conversation too, Nigerian scholar Usman dan Fodio, famous for innovating the famous Sokoto literary tradition in northern Nigeria, was part of a family that believed in gender equality.
His sisters were known to read and write, copy manuscripts, take care of his libraries, and Fodio's daughter Nana Asma'u became the most famous female poet, polyglot and teacher in West Africa. She formed a cradle of female teachers called jajiss who travelled across the region teaching women to the same standard as men did.
Tolerance and apathy for keeping the faith are reasons some modern researches would lead you to believe the rationale for this cultural mix, but it was simply a different blend that always ultimately followed the Quran.
One of Nana Asma'u's works, written in her mother tongue Fulfulde, 1822
Each town often had its own mufti, these were trained judges who handled local disputes: marriage, trade, inheritance, and even gossip. They wrote to other scholars for advice, receiving detailed legal rulings. These texts with the legal rulings are called fatwa.
Fatwas are a treasure trove of local legal reasoning, especially in West Africa where we see different approaches and belief systems compared to other regions. Topics ranged from dowry rights, camel disputes, and even cheating scandals.
West African fatwas reveal a lively, flexible, and deeply contextual Islamic world that often debated concepts in ways unthinkable in the Arab world.
And this is one of Timbuktu’s greatest contributions, pioneering an African scholarly tradition that merged worlds, and brought lived social context into theology.
Looking into specific fatwas and authors and analysing West African Islamic tradition and social roles is for a whole seperate post, but know that through it we can see a completely unique intellectual understanding of Islam forming.
However fatwa's are fairly common across the Islamic world, did Timbuktu or Mali contribute anything groundbreaking? Yes.
A page from a 19th century commonplace book, starting with a sheep-related fatwa and ending on a note about a hadith.
Timbuktu wouldn't last in its golden age forever, and in 1591 the city was sacked by the Moroccans, destroying manuscripts and destroying tombs. This event started a power vacuum and chaos between rivaling families.
To make sense of it all and to settle disputes on legitimacy, scholars started compiling histories of Timbuktu and the surrounding histories in the Sahel, these were called Tarikhs, historical chronicles.
In 1655, the Tarikh al-Sudan was published, Sudan being a name for the black African regions. It's actually THE primary source for where the histories of the Mali, Songhai, and Ghana empires that we know today come from.
The Tarikh genre in Timbuktu is particularly interesting, however what was revolutionary about it wasn't the text itself but where it was sourced from, oral histories and commentaries.
In most historiographic tradition at that time, only written material was accepted as legitimate for history, and everything else deemed irrelevant. Oral stories were usually performed to teach morality, a lesson, and thus events might be exaggerated or a narrative entirely fictionalised, so academia dismissed it as irrelevant.
But what Abd al-Sa'di realised was that oral histories sung and said by the bards (called griots) were generally very accurate at giving a general yet intimate view of moments in history, where even fiction when critically analsyed could give us deep insights in history. This revolution gave us one of the best examples of historiography in the African continent.
It would take until the 19th century for the West to even consider oral stories/fiction as having historical basis, when a very amateur archaeologist decided to forgo all established convention and believe Homer, in the process finding the city of Troy millenia after its name was first sung.
Many scholars turned to Ajami, the use of arabic script to write local languages, preserve and ideas that otherwise had no written form. The 20+ languages known to be written this way were part of a unique blend that elevated the languages of the people to an equal intellectual status as Arabic, in fact this was so much the case that foreign scholars to the region would often learn Fulfulde due to its prominence.
So knowing the massive, unique, distinct and large literary tradition in the city and abroad, why isn't it more well known and researched?
A more recent copy of the Tarikh al-Sudan sitting in the Metropolitan Museum.
The Moroccan invasions never slowed down the intellectual tradition but made people wary of outsiders. A couple European explorers were known to be murdered in their attempt to visit the city in fear of what they would bring if they brought back news. Teachers taught in their homes instead, if need be children were taught in secret. French colonialisation didn't help matters but people persisted.
After Mali's independence, there was renewed interest in Timbuktu which led to some digitalisation projects. Gathering books included literally knocking on people's doors and convincing them that the foreign researchers would do no harm to the texts, creating libraries with tens of thousands of copies.
In 2012, with a jihadist takeover that was much against what Timbuktu stood for, attempted to get rid of any manuscripts found in the city as part of a push against non-Sharia compliancy. Books were smuggled on rice bags, donkey carts, and re-hidden again with the help of researchers, successfully being able to smuggle a total of 300,000 known books, with many probably still in the city.
Digitalisation has largely been a success with over 150,000 books available in online archives, specifically in the Virtual Hill Museum & Manuscript Library. However, a tiny minority are translated and studied and even less are readily available. This was due to efforts prioritising conservation before research, and so it's knowledge remains underappreciated simply because the wide world doesn't yet have easy access and interest in it yet.
Timbuktu is a city of many wonders to uncover, and may it stand as a testament that West Africa, and the continent more broadly, has always been a cradle of knowledge, history, and depth the world can no longer afford to overlook.
READ MORE:
Hill Museum & Manuscript Library
- Contains thousands of manuscripts I used for statistics
African Bibliophiles: Books and Libraries in Medieval Timbuktu by Brent Singleton
- Interesting research on its book keeping and intellectual culture
Beyond Timbuktu An Intellectual History Of Muslim West Africa by Ousmane Oumar Kane
- A book moving away from the Western lens on Timbuktu, with
takes and information I found so fascinating I'll write much
further on these topics when I finish reading it.
The Meanings of Timbuktu by Shamil Jeppie and Souleymane Bachir Diagne
- Fascinating deep dive, with many examples I used, into many
specific aspects of the manuscripts I'd need many more posts to
explore.
"Villains are allowed to be evil" isn't really the question.
My current research looks at how Absolute Superman constructs Ra's al Ghul as a symbolic container for environmental collapse, authoritarianism, overpopulation discourse, and other systemic anxieties.
The project draws on Edward Said, Stuart Hall, Jack Shaheen, Sahar Dar, and Achille Mbembe to examine how comics shape interpretation before readers consciously form an opinion.
More about the paper here:
I wrote a longer post about the project here if anyone is interested:
Barbados Heritage District, honoring memory, land and spirit.
Designed by world-renowned architect Sir David Adjaye. It will be built next to Newton Slave Burial Ground, the oldest and largest slave cemetery ever found in Barbados.
The site will include a memorial, a museum, a global research center, and spaces for performances and reflection.It’s part of a national project called ROAD (Reclaiming Our Atlantic Destiny), which aims to reshape Barbados’identity and economy by making it a central place for learning about Atlantic slavery, from the Caribbean, not just from the West.
Barbados actually holds the second largest collection of slave records after the UK. One key part of the project is to digitize these archives and give access to researchers, families, and future generations.
But not everything has gone smoothly. Some activists, spiritual leaders, and museum workers protested the construction, saying it disrespected the sacred nature of the burial ground.Now, discussions are ongoing to create cultural and spiritual guidelines.There’s also talk of founding a spiritual university, in collaboration with Codrington College, to show how different faiths and traditions can live together.
The Newton Burial Ground itself is powerful: about 1,000 enslaved people were buried there, between 1660 and 1820.They were laid to rest by their families and communities, often with rituals inspired by African traditions.It’s the only untouched slave cemetery ever excavated in the Caribbean.The artefacts and human remains found here tell us stories we couldn’t get from written documents alone.
This project has the potential to transform how we understand slavery, heritage and identity. It also reminds us that healing history must include respect, spirit and the voices of the people.
From today’s Book of the Day, I have selected one sentence for a multidisciplinary analysis.
“The question as to who and what is responsible for African underdevelopment can be answered at two levels: first, the operation of the imperialist system bears major responsibility for African economic retardation.” — Walter Rodney, How Europe Underdeveloped Africa (1972)
Walter Rodney’s observation in…
During the Islamic Golden Age (roughly the 8th to the 14th centuries), Muslims dominated the world intellectually. Baghdad, Cordoba, and Cairo were cities of scholarship, innovation, and learning. Muslim thinkers preserved and expanded on Greek philosophy, dominated the world in medical and mathematical advances, and had a rich inquiry and critical thinking culture.
Today, though, the contrast…
