BRIEF SYNTHESIS WHILE TOMBOUCTOU IS A WORLD HERITAGE CENTRE.

Brief synthesis of the outstanding nature of Tombouctou.

Located at the gateway to the Sahara desert, within the confines of the fertile zone of the Sudan  and in an exceptionally  propitious site near to the river, Timbuktu is one of the cities of Africa whose name is the most heavily charged with history.

Founded in the 5th century, the economic and cultural apogee of Timbuktu came about during the15th and 16th centuries. It was an important centre for the diffusion of Islamic culture with the University of Sankore, with 180 Koranic schools and 25,000 students. It was also a crossroads and an important market place where the trading of manuscripts was negotiated,  and salt from Teghaza in the north, gold was sold, and cattle and grain from the south.

The Djingareyber Mosque, the initial construction of which dates back to Sultan Kankan Moussa, returning from a pilgrimage to Mecca, was rebuilt and enlarged between 1570 and 1583 by the Imam Al Aqib, the Qadi of Timbuktu, who added all the southern part and the wall surrounding the cemetery located to the west. The central minaret dominates the city and is one of the most visible landmarks of the urban landscape of Timbuktu.

Built in the 14th century, the Sankore Mosque was, like the Djingareyber Mosque, restored by the Imam Al Aqib between 1578 and 1582. He had the sanctuary demolished and rebuilt according to the dimensions of the Kaaba of the Mecca.

The Sidi Yahia Mosque, to the south of the Sankore Mosque, was built around 1400 by the marabout Sheik El Moktar Hamalla in anticipation of a holy man who appeared forty years later in the person of Cherif Sidi Yahia, who was then chosen as Imam. The mosque was restored in 1577-1578 by the Imam Al Aqib.

The three big Mosques of Djingareyber, Sankore and Sidi Yahia, sixteen mausoleums and holy public places, still bear witness to this prestigious past. The mosques are exceptional examples of earthen architecture and of traditional maintenance techniques, which continue to the present time.

Criterion (ii): The mosques and holy places of Timbuktu have played an essential role in the spread of Islam in Africa at an early period.

Criterion (iv): The three great mosques of Timbuktu, restored by the Qadi Al Aqib in the 16th century, bear witness to the golden age of the intellectual and spiritual capital at the end of the Askia dynasty.

Criterion (v): The three mosques and mausoleums are outstanding witnesses to the urban establishment of Timbuktu, its important role of commercial, spiritual and cultural centre on the southern trans-Saharan trading route, and its traditional characteristic construction techniques. Their environment has now become very vulnerable under the impact of irreversible change.

Integrity

The three mosques and the sixteen mausoleums comprising the property are a cliché of the former great city of Timbuktu that, in the 16th century, numbered 100,000 inhabitants. The vestiges of urban fabric are essential for their context. However, as indicated at the time of inscription of the property, rampant urbanization which is rife in Timbuktu, as in Djenne, is particularly threatening to the architecture, and the large public squares and markets. Contemporary structures have made irretrievable breaches in the original parcelling and obviously exceed the scale of the traditional buildings. This process is ongoing and most recently a new very large institute was built on one of the public squares, compromising the integrity of the Sankore Mosque. Urban development pressures, associated with the lack of maintenance and flooding, resulting from the heavy rains, threaten the coherence and integrity of the urban fabric and its relation to the property.

The three mosques are stable but the mausoleums require maintenance, as they are fragile and vulnerable in the face of irreversible changes in the climate and urban fabric.

Authenticity

The three mosques retain their value in architectural terms, traditional construction techniques associated to present-day maintenance, and their use. However, the Sankore Mosque has lost a part of the public square that was associated with it following the construction of the new Ahmed Baba Centre. Following this construction, the status of the mosque in the urban context and part of its signification have been compromised and require review and reconsideration.

Overall, because of the threat from the fundamental changes to the traditional architecture and the vestiges of the old city, the mosques and mausoleums risk losing their capacity to dominate their environment and to stand as witnesses to the once prestigious past of Timbuktu.

Protection and management requirements

The site of Timbuktu has three fundamental management tools: a Revitalization and Safeguarding Plan of the Old Town (2005), and a Strategic Sanitary Plan (2005), that are being implemented despite certain difficulties; and a Conservation and Management Plan (2006-2010) is being implemented and which shall be reassessed shortly.

The management system of the property is globally appropriate as its legal protection is jointly assured by the community of Timbuktu through management committees of the mosques, the cultural Mission of Timbuktu and the Management and Conservation Committee of the Old Town of Timbuktu. This mechanism is strengthened by two practical functioning modalities, initiated in consultation with the World Heritage Centre: the Town Planning Regulation and the Conservation Manual. The specific long-term objectives are the extension of the buffer zone by approximately 500 m to assure the protection of the inscribed property ; the development of the historic square of Sankore to integrate corrective measures proposed by the Committee at its 33rd session and by the reactive monitoring mission of March 2010 ; the extension of the inscribed property to include the entire Timbuktu Medina ; the development of an integrated conservation and sustainable and harmonious management project for the site, in the wider framework of development of the urban commune and in close cooperation with the elected members of the Territorial Communities of Timbuktu and the development partners ; the active conservation of the mausoleums.

Long Description

The three great mosques of Timbuktu, restored by the Qadi Al Aqib in the 16th century, bear witness to the golden age of the intellectual and spiritual capital at the end of the Askia dynasty. They played an essential part in the spread of Islam in Africa at an early period.

Timbuktu is thought to have been founded towards the end of the 5th century of the Hegira by a group of Imakcharen Tuaregs who, having wandered 250 km south of their base, established a temporary camp guarded by an old woman, Buktu. Gradually, Tim-Buktu (the place of Buktu) became a small sedentary village at the crossroads of several trade routes. Quickly converted to Islam (the two great mosques of Djingareyber and Sankore appeared during the Mandingue period), the market city of Timbuktu reached its apex under the reign of the Askia (1493-1591). It then became an important centre of Koranic culture with the University of Sankore and numerous schools attended, it is said, by some 25,000 students. Scholars, engineers and architects from various regions in Africa rubbed shoulders with wise men and marabouts in this intellectual and religious centre. Early on, Timbuktu attracted travellers from far-away countries.

Although the mosques of El-Hena, Kalidi and Algoudour Djingareye have been destroyed, three essential monuments - the mosques of Djingareyber, Sankore and Sidi Yahia - fortunately still stand as testimony to the grandeur of Timbuktu.

The Mosque of Djingareyber was built by the sultan Kankan Moussa after his return in 1325 from a pilgrimage to Mecca. Between 1570 and 1583 the Qadi of Timbuktu, Imam Al Aqib, had it reconstructed and enlarged, adding the whole southern part and the wall enclosing the graveyard situated to the west. The central minaret dominates the town and is the most visible landmark of the urban landscape. A smaller minaret on the eastern facade completes the profile of the Great Mosque which has three inner courtyards.

Like Djingareyber, the Mosque of Sankore, built during the Mandingue period, was restored by the Imam Al Aqib between 1578 and 1582. He had the sanctuary demolished and rebuilt according to the measurements of the Kaaba at Mecca, which he had taken with a rope during his pilgrimage.

The Mosque of Sidi Yahia, south of Sankore, was probably built around 1400 by the marabout Sheikh El Moktar Hamalla in anticipation of a holy man who appeared 40 years later in the person of Cherif Sidi Yahia, who was then chosen as Imam. It was restored in 1577-78 by the Imam Al Aqib. Apart from the mosques, the World Heritage site comprises 16 cemeteries and mausolea, essential elements in a religious system as, according to popular belief; they constitute a rampart that shields the city from all misfortune. The most ancient mausoleum is that of Sheikh Abul Kassim Attouaty, who died in year 936 of the Hegira (1529) and was buried 150 m west of the city with 50 ulemas and holy persons from Touat. Equally noteworthy and from the same general period are the graves of the scholar Sidi Mahmoudou, who died in year 955 of the Hegira (1547) and of Qadi Al Aqfb, the restorer of mosques, who died in year 991 of the Hegira (1583).

http://whc.unesco.org/en/list/119/

UNESCO - TOMBOUCTOU WORLD HERITAGE CENTRE.

Timbuktu

Home of the prestigious Koranic Sankore University and other madrasas, Timbuktu was an intellectual and spiritual capital and a centre for the propagation of Islam throughout Africa in the 15th and 16th centuries. Its three great mosques, Djingareyber, Sankoreû and Sidi Yahia, recall Timbuktu's golden age. Although continuously restored, these monuments are today under threat from desertification.

A Mosque in Tombouctou - more than 200 years old.

THE UNIVERSITY OF TOMBOUCTOU.

The university of Timbuktu.

Timbuktu University academic learning centers are: the departments of Jingaray Ber, Sidi Yahya, and Sankore. Not only did the students sought knowledge at these centers, but they also purified their souls through the sciences of Islam. Islam brides leaders that are God fearing, just, honest, trustworthy and of excellent moral character. Graduate students were the embodiment of the teachings of the Holy Qur’an and the traditions of the Prophet of Islam peace and blessing be upon him. Around the 12th century, the University of Timbuktu had an attendance of 25, 000 students in a city which had a population of 100, 000 people. The students came from all corners of the African continent in search of excellence in knowledge and trade. On graduation day, students were given Turbans. The turban symbolizes divine light, wisdom, knowledge and excellent moral conduct. The turban represents the demarcation line between knowledge and ignorance. The knots and circles of the turban represent the name Allah. This means that graduate students know the divine obligations and responsibilities they need to discharge honorably in their communities and toward their fellowmen.

The University programs are:

1. First year or the Qu’ranic school

Students must commit the Holy Qur’an to memory, perfect their Arabic skills and be good communicators. Students were also introduced to basics in other sciences of knowledge.

2. Second year or general studies

The memorization of the Holly Qu’ran is the foundation of Islamic knowledge as all the Islamic sciences are rooted and derived from the Qur’an which constitute the source of authencity and authority. Students are introduced to the different branches of Islamic knowledge. These sciences are: grammar, commentaries of the Qur’an, the hadiths or the Prophetic narrations, jurisprudence, mathematics, geography, history, Islamic schools of thoughts, physics, astronomy, chemistry, sciences of the purification of the heart and soul, etc.

The students are also instructed in trade, Islamic business code and ethics. The university offers classes in carpentry, farming, fishing, construction, shoe making, tailoring, navigation etc. This is very important because as an Imam or Islamic scholar one has to impart honest and unbiased judgments in settling legal issues. This integrity will be compromised if the Imam or the scholar living expenses are being paid by the rich people. In order for the Imam or scholar to be just and fair in discharging legal decrees, he has to earn his own honest income.

3. Third year

The curriculum is highly specialized. The students sit in classes of renown professors. Sankore was one of the most important departments of the University in this regard. At this level, the students are doing graduate work comparable to any Islamic university in the world. At this level, students engage in research work. For instance, the professors will give students questions on different subjects and topics to be researched. Each student, then, will present, argue and defend his position in front of the professors and other students who will storm him with a flow of though questions. Students go from department to department and from professor to professor in search of knowledge. Most students at this stage would find a Shayk or master and study under his guidance. The Shayk will purge the student of all his Shaytanic or lower self characteristics and tendencies and would ensure that the graduate student will be a good Islamic model for the generation to come. Graduation was based both on the Islamic character of the students as well as his academic excellence.

4. Fourth year or the circle of knowledge

It is here that most of the important and crutial issues of Islam are being discussed. The caliphs or Muslims state leaders such as Askia Mohammad of the Songhai Empire, Mansa Musa of the Malian Empire, Shayk Amadu of the Fulani caliphate of Massina, The Amirs and sultans of the provinces of the Sudan would send crutial questions to the Ulemas or scholars of Timbuktu. The scholars will make copies of these questions or issues and distribute them among the members of the circle of knowledge. Each scholar will research the issues and then they would all get together to discuss and debate their findings and commentaries and thus put together a manuscript dealing in detail with the specific questions or issues. They then issue a Fatwa or legal Islamic ruling by which the Islamic government authorities will abide.

There was also the case of one Muslim who was wealthy and generous. Whoever was in need in Timbuktu will go to him and secured a loan. As time went by, the Imam of Jingaray Ber noticed that the number of people attending the Mosque was increasingly getting lower each Friday. Jingaray Ber is the only Masjid open on Fridays in Timbuktu. The entire population converges to this famous Mosque. The Imam inquired about the cause of the lower attendance and has found that most people of Timbuktu owed money to the generous, wealthy Muslim man. As a result they decided to stay home for fear of seeing the generous man at the Masjid. The Scholars were facing a dilemma. Should the generous Muslim be prevented from attending the Friday prayers when this is an Islamic obligation? Or should the debtees be forced to pay him back? Or should the generous man be forced to forgive the debts? The matter was submitted to the circle of knowledge who decided that the wealthy man should stay home or forgive the debt. The wealthy man was called in. He forgave the debtees and said he had no idea that the lower attendance was because of him.

A LISTING OF THE IMAMS OR PROFESSORS OF EACH UNIVERSITY

The Professors or Imams of Jingaray Ber

Among the professors and Imams of Jingaray Ber are: Kaatib Musa, Sidi Abd Allah Al Balbali, Sidi Abu Al Kassim Tuwaati, Sidi Mansur Al Fezani, Ibrahim z-Zulfi, Ahmad the father of Nana Surgu ( meaning the father of Nana the tuareg woman ), Sidi Ali Al Jazuli, Siddiq ibn Mohammad Ta’alla, Uthman ibn Al Hassan ibn Al Hajj at Tishiti, Mohammad Gidadu al Fulani, Imam Ahmad ibn Imam Saddiq, Abd Arahman ibn Sayeed, Baba Alpha and Abderahman Ben Assuyuti the actual Imam.

The scholars, professors and Imams of Sankore

A grant by a wealthy local women made this department of the university one of the most famous and leading learning center in Timbuktu. The Sanhaja scholars settled in the Sankore district around the 13th century. They significantly contributed to the intellectual and commercial life of the city. Among them are: Abu Al Baraaka, Mohammad Bagayogo, Ahmed Baba, And Ag Mohammad, Al Aqib ibn Faqi Muhmud, Abu Bakr ibn Ahmad Biru, Abd Arahman ibn Faqi Mahmud, Mohammad ibn Mohammad Kara and the actual Imam etc.

The scholars, Imams and professors of Sidi Yahya

The Masjid of Sidi Yahya was built by Mohammad Naddi, one of the governor of the city appointed by the Mandika rulers. Mohammad Naddi was a friend of the Saint Sidi Yahya Al Andulusi. Sidi Yahya was the first Imam, scholar, professor and saint of this Masjid. After him, there were: Mohammad Bagayogo, Saddiq, Mohammad Ben Al Wangari, Mohammad ben Sayeed, Mohammad ben Ahmadu, Ahmadu ben Abdallah, Saleh ben Mohammad, Salmay Al Wangari, Bagno Wangari, Baba Wangari, Ahmadu Bagno, Baba Alpha Umar, Al Imam Ahmadu, and the existing Imam Baba Mahmud Hassay, may Allah bless them for their valuable contributions.

THE MANUSCRIPTS LIBRARY OF TOMBOUCTOU.

The library of Timbuktu.

Here is a listing of the most famous libraries in Timbuktu from the 15th century to the 19th century:

In the city of Bamba

The library of Shereef Al-Muktar Ben El Marzuq, the library of Shereef Abd Allah Ben Al Muktar, the library of Sheik Sidiqi Al Galladi, the library of Qadi Mohammad Al Taher.

In the city of Gao

The libraries of Kel Essuk. These include, the library of Sheik Al Hader Ag Hammada, the library of Sheik Anara Ag Hammada, the library of Sheik Zaynudeen Ag Hammada.

In the city of Rharous

The library of Ghayraghu, the library of Mohammad Al Muktar Al Ansari

In the city of Ber

The library of Sheik Al Munzer, the library of the Kel Inakunder

In the city of Timbuktu

The library of Bul’Araf, the library of Mohammad Mahmud Ben Sheik, the library of

Al Qadi Issa, the library of the Ahl Sidi Ali, the library of Mohammad Ben Tutta, the library of the Ahl Bujbeyha, the library of the Ahl Arawan, the library of Abdarahman Sidi Idie, the library of Alpha Salum, the library of Mulay Ahmed Baber, the library of Sheikna Sidi Ali Al Jakani, the library of Sheikna Bulkher, the library of Mohammad Al Taher Sherfi, the library of Mohammad Bagayago, the library of Mama Haidara, the library of Mahmud Al Kati etc.

SCHOLARS OF TOMBOUCTOU.

Scholars of Timbuktu.

Below is a brief description of the spiritual and moral qualities of the scholars of Timbuktu. They were many in numbers that it will be impossible to list all them with their spiritual state and attributes. Allah has blessed the city of Timbuktu with such a great number of scholars and Walies or Saints. Timbuktu is boasting for having been blessed with 333 Walies or friends of Allah, The Most High.

All the scholars of Timbuktu shared the following divine qualities. They combined the practice of the Qur’anic and Hadiths commands with the sciences of the purification of the heart, thus of the soul. In other words, through the practice of Tassawuf or purification of the heart of all Shaytanic characteristics, they were able to walk in the footsteps of the Prophet Mohammad, Allah peace and blessing be upon him. As a result, they have experienced spiritual states and Divines insights which are not accessible by ordinary worshipers with blind hearts. They adhered to righteousness, piety, self denial, truth, devotional worships, fear of Allah, excellence of character, spiritual tranquillity, eminence, and sincerity in all their actions. They are Maliki scholars and followed the Tarika or spiritual path of the Qaadiriya. The founder of this inner spiritual order is Sheik Abd Al Qaadir Al Gaylani, may Allah bless him. He is a descendent of Prophet Mohammad peace be upon him. He followed in the path of love and sincerity of the Messenger of Allah and achieved the highest degrees of nearness to Allah, the Most High.

Modibo Mohammad Al Kaburi

He is a fulani, a Jurist and Judge. He was fortunate to be a companion to many righteous scholars of Sankore University. He was the scholar who developed the curriculum of Sankore University. He is also known for his pious and devotional character.

Al Qadi Al Hajj

He was an eminent Jurist from Walata. Al Qadi was blessed by Allah with the function of Chief Judge of Timbuktu. He ordered the people of Timbuktu to recite half of a “hizb” or part of the Qur’an after noon and evening prayers.

Abu Abdallah And Ag Mohammad ibn Mohammad ibn Uthman

He is a tuareg Jurist and a library of knowledge. He is a virtuous and righteous man. He is the ancestor of Ahmed Baba Es Sudane. He was appointed Judge of Timbuktu.

Sheik Sidi Abu Al Barakaat Mahmud ibn Umar ibn Aqit

He is also known as Sheik Al Islam Abu Al Barakaat. He was the Supreme Judge of Timbuktu, Imam and the Dean of Sankore University. He was firm, pious, humble, modest and had an excellent mastery of the Arabic language.

Al Moctar Ag Mohammad ibn Utman

He is known as N-Nahawi, meaning the grammarian. He was brilliant and was endowed by Allah, The Most High, with knowledge in all Islamic branches.

Abd Arahman Ag Mohammad ibn Utman

All the scholars with Ag, meaning son of, are Tuareg scholars. He was a learned professor, gentle and possessed Taqwa or fear of Allah.

Abu Al Abbas Ahmad Buryu ibn And Ag Mohamad ibn Utman

Humble, Yearned for the hereafter, pious and a great house of knowledge. Most scholars of Sankore drunk from his abundant fountain of knowledge

Abu Abdallah And Ag Mohammad ibn Al Moctar ‘n-Nahawi

He was appointed as the Imam and Dean of Sankore by the Qadi Mahmud. Like his father N-Nahawi, he was known for his excellent command of the Arabic language. Every year during the month of Ramadan, he gave captivating and fascinating commentaries of the kitab Ashiffa of Qadi Iyad. The Ashiffa is a spiritual biography and mission of the Prophet of Islam, peace be upon him.

Al Moctar ibn Mohammad ibn Al Moctar ‘n-Nahawi ibn And Ag Mohammad

He was a Jurist, loved singing the praises of the Messenger of Allah, may Allah bless him and grant him peace. He spent a lot of wealth for the festivities of Maulud or the birthday of the Prophet peace and blessing be upon him. He was a true lover of the Prophet, thus of Allah, The Most High.

Ahmed Baba Es Sudane

Descendent of Umar ibn Mohammad Aqit the tuareg. He liked to be called Ahmed Baba the black. At an early age, he dedicated his time to learning until he surpassed all his pears and contemporaries. He was the matchless Jurist, scholar and Imam of his time. His reputation spread all over Sub-Sahara Africa and North Africa. The Jurists of Timbuktu sought his advise in maters pertaining to legal decisions. He was a warehouse of Islamic knowledge. He firmly stood on truth in face of the Amirs and Kings. He had a library of 1600 manuscripts which was plundered during the Moroccan invasion of Timbuktu. He was deported to Fez in 1593. He authored 60 books, that is more than what Shakespeare wrote. He was called standard of standards by the Moroccan. He was also the student of the eminent black scholar Mohammad Bagayogo. He wrote excellent books on theology, grammar, history and Jurisprudence.

Mohammad Bagayogo Es Sudane Al Wangari Al Timbukti

His ancestors were the black scholars Wangari of the blessed city of Jenne. He was the Sheik and professor of Ahmed Baba Es Sudan. He was born in Timbuktu. He did all his studies in Timbuktu. He was one of the most eminent professors of both Sidi Yahya and Sankore Universities. He was without doubt a veritable Doctor of Islamic sciences. This was confirmed when he stopped in Cairo on his way to Mecca. The scholars of Al Azhar University conferred on him the title of Doctor. He was a Jurist well versed in all branches of Islamic knowledge. He had a very busy schedule and loved imparting knowledge to people with great patience. He would loan his books to his students and friends and would not ask them back. He was sincere in his intentions and actions. He loved people and people loved him. He was given the position of the supreme Judge of Timbuktu which he kindly declined for fear of being unjust toward people. He lectured in all the Universities of the city. He wrote his own personal copies of the Holy Qur’an which are today with his descendent Baba Muhmud Hassay the actual Imam of Sidi Yahya Masjid. He possessed absolute mastery in the areas of Jurisprudence, Arabic grammar, Prophetic traditions, Logic etc. He imparted knowledge to his students as well as received knowledge from them. He was humble and accepted truth wherever it came from.

SIGNIFICANCE OF THE TOMBOUCTOU MANUSCRIPTS.

Significance of the Manuscripts

The manuscripts shed light on African history and have potential to influence contemporary Malian society and the world beyond. They hold tremendous scholarly, diplomatic as well as economic significance.

1. Scholarly Significance of the Manuscripts

To this day there are living scholars in Timbuktu descended from a long lineage dedicated to the preservation, study and teaching of the manuscripts. These scholars belong to the ‘Circle of Knowledge’ a centuries-old committee comprised of the most knowledgeable Muslim Imams, scholars, and professors in Timbuktu. Also known as 'Ambassadors of Peace' they are best equipped to interpret the manuscripts for our times. These living scholars possess the deepest understanding of manuscripts content and are convinced that their potential usefulness to pressing social issues in Mali have not yet been tapped.

Charles C. Stewart, History Professor at the University of Illinois, USA, noted that materials like those uncovered in Mali support scholars who battle the older image of Africa as a continent where civilization was unknown before the coming of the European. They are the building blocks for redressing the racism still inherent in many Westerner’s views of Africa.

The ‘discovery’ of the Timbuktu manuscripts is like that of the Dead-Sea Scroll, or you could think of it as like coming upon another Anglo-Saxon Chronicle that gave us a new view of the early history of England - Rex Sean O’Fahey, Professor of History, University of Bergen, Norway

I was in Timbuktu, and a young man who knew my interest in African history invited me to see the family library. Leading me into a small room in his modest house, the man lifted the lid on an old trunk filled with manuscripts. By the third one, my eyes were popping out of my head…. I’d never seen anything quite like them before. Nor had any other Westerner-and, precisely for that reason, the contents of that trunk are expected to profoundly alter long-accepted views of African history and civilization, many shaped by racial prejudice rather than scientific inquiry. Even among scholars, Africa often is dismissed as a continent lacking written records, one of the hallmarks of civilizations - John Hunwick, Professor of History and Religion, Northwestern University

2. Diplomatic Significance of the Manuscripts

The manuscripts provide evidence that traditional African thought and Islamic faith, through the efforts of the African scholars, successfully guided leaders of former Malian empires in governance based on tolerance, the multi-ethnic state and peaceful means for resolving conflicts. This cultural legacy in sub-Saharan Africa, and particularly Mali, is predominantly dormant now but poised for a revival through the manuscripts. Today, international recognition of this highly developed, peaceful African, cultural and Islamic legacy is needed perhaps more than ever before in history.

(The manuscripts are) an eloquent testimony of the important role Mali played in regional commerce during the period of the ancient empires. Through our support of this project (‘Day of the Book’ event in Bamako), the government and people of the United States would like to show support for the culture and traditions of Mali and for these treasures of Islam - Michael E. Ranneberger, United States Ambassador to Mali

The Malian government has preserved and translated (a few selected) Islamic manuscripts from Timbuktu written in the 13th and 14th centuries teaching tolerance and conflict resolution. The ancient manuscripts were on display January 10 at the American Cultural Center in Bamako – Statement from the U.S. Embassy in Jakarta, Indonesia that chose to celebrate the exhibition of manuscripts in Mali

In a report from the United Nations Institute for Disarmament Research, Robin Poulton and Ibrahim Youssouf reflect on the continuing political and ethnic tensions in northern Mali.

Following the 1991-1992 revolution that brought in a democratic government, the new President was faced with … (on-going civil conflict in) the North. Realizing further violence would only dismantle their fragile government, President Konare encouraged a system whereby communities of the region spearheaded a plan to not only disarm rebel troops but also encourage their reintroduction into society. Such community-based peace actions have not only been a source of empowerment for communities but have also encouraged the growth of local peace-building processes to maintain the peace. However, to maintain the peace measures are still needed which can address better management of and access to resources and investment in the infrastructure of the country. By ending insecurity in resources and by building community action, there is potential for a long-term peace.

The writers point out that tensions in the north have diminished but are still simmering. Hundreds of people, predominantly Tamashek but Songhay as well, were killed. Tens of thousand were displaced as refugees to cities and surrounding countries. It was a conflict that created bloodshed among diverse peoples who for centuries lived together in peace and harmony tolerating their differences under the strong guidance of their traditions. Rallying all peoples of the region today around the manuscripts as a common cultural heritage will help them move past differences and cultivate together the economic opportunities that manuscripts preservation and promotion can offer the region. Attention must be placed on the urban centers as well as rural villages and nomadic encampments where indigenous traditions and lifeways are still most evident and best preserved.

3. Economic & Social Significance of the Manuscripts

These texts can be the catalyst for economic development in northern Mali by re-establishing book industry employment in the areas of manuscripts conservation, research and eventually publishing and printing. Stabilizing and rebuilding the cultural heritage sites will provide further employment as well as the improving the capacity of the former university structures to house book-related activities. In addition, increased national and international interest in Timbuktu will result in a dramatic rise in tourism and demand for crafts by local artisans and musicians.

As the physical and human infrastructure re-builds, a revived University of Timbuktu is possible, with both its fixed centers and ambulant scholars. It could provide training to Malians and Africans throughout the continent with specialization, as in the past, on the philosophy and practices of authentic African approaches to fair and peaceful management of governments and commerce. The University would thus fully re-unite the main economic pillars of the Timbuktu economy, namely learning and commerce. Long-term it could be a key to sparking greater integrity, effectiveness and confidence in African governance and business.

Economic activities in manuscripts preservation, publishing, tourism and, commodities exports can indeed begin to flourish in the north on a level perhaps unmatched since the 16th century. While these are realistic expectations, to assure that the peoples of the region benefit rather than just the few or overseas interests, a clear set of economic policies need to be developed and enforced. In its Mandate issued to the THI in June 2002, the Malian government recognizes the risks of inappropriate exploitation, and expects that THI develop and practice such policies.