Post on 16-Dec-2015
To what extent did the Medieval Islam Empire affect burial rituals on the Swahili coast, particularly focusing on Swahili tombs?SHAUNIE WALSH
StructureBrief introduction of the Swahili culture and the arrival of Islam
Review of current literature and research on the topic
Typology for tombs.
A brief explanation of data collection and the results.
Funerary practices in Medieval Islam
Why Pillars? A discussion as to why the Swahili may have chosen Pillars as monumentality.
Further evidence for Islam's effect on the Swahili culture an they way the Swahili adapted and changed these beliefs
Wider implications of this study
What further study needs to be done
The Swahili CoastIslam present from 8th century.
Connections made through Indian ocean trade through monsoon winds.
Never conquered by Islam – conversion was slow and voluntary
Mixture of African and Arabic cultures resulted in Swahili culture.
Map showing East African Coast. Google images, 2013
Current Literature Two typologies:
Wilding, R (1988) Panels, Pillars and Posterity. Ancient Tombs on the North Kenyan Coast: A Preliminary Study. Fort Jesus occasional papers (vol. 6): Mobassa
Wilson, T (1979) Swahili funerary architecture. In J. D. V. Allen and T. Wilson Swahili House and Tombs of the Coast of Kenya. Art and archaeology research papers: Headington
Individual studies Chami, F. (2002) The Excavations of Kaole Ruins. In F. Chami and G. Pwiti. Southern Africa and the Swahili
world. Dar Es Salaam University print: Tanzania Chittick, N. (1974) Kilwa: an Islamic trading city on the East African coast. British Institute in Eastern Africa:
Nairobi Chittick, N. (1984) Manda: excavations at an island port on the Kenya coast. British Institute in Eastern
Africa: Nairobi Horton, M (1986) Shanga: The archaeology of a Muslim trading community on the coast of East Africa.
British Institute in East Africa: London and Nairobi
TypologyEnclosure
Stepped
Tombstone
Complex tombs
PillarDome
Above: Dome tomb at Siyu.
Below: Drawing of stepped tomb.
Above: Pillar tomb at Takwa, Google image 2013.
Below: Enclosure with headstones.
Data collection450 burials
17 sites
12th – 19th century
Date, type, decoration, position within settlement and other distinguishing features
Setting the scene…Fatima’s death (632) – Washed her body, placed bed in middle of the room and laid facing Islam
Muhammad’s burial – buried beneath his home‘all prophets are to be buried precisely where they die’ and that God would ‘slay people who adopt the graves of their prophets as mosques’
Patrilineage on tombstones
Qur’anic verses on tombstones
Markers on graves (?)
Saints shrines and other monumentality in Islam
Chronological patternsDome tomb as a foreign feature prominent from the 15th century
Epitaphs introduced from 14th century
Bowls used as decoration – Change from green ware to Chinese blue and white porcelain
The tomb of the prophet. Shah 2013. Dome of the Rock. Google images (2013) Pillar tomb showing bowl. Google 2013
Why pillars?Phallic?
Mnara = navigational
Mnara = shaft of light = bakara
Prominent and aesthetic
Show of power/ status
Pillar tomb at Shanga. Horton, 1986
Evidence for the amalgamation of two cultures.Islam prohibits intramural burial.
Shanga – 43 tombs in town Kaole - 46 tombs in town
Islam prohibits building on graves
Islam prohibits writing on graves Siyu – tomb inscription Kunduchi – 6 tombs with epitaphs with Islamic meanings Gedi – tomb inscription Takwa – Tomb inscription
Family ties not kept after death Complex tombs representing family burials found at Shanga
Wider implicationsUnable to study Islam directly though archaeology due to religious law – Africa is one place where you can research the manifestations of Islam.
Limited research done on Africa compared to other areas.
Can learn about life through death.