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The Tuareg people are a nomadic group of people in North Africa. The Tuareg have been living nomadically for the past 1500 years or more it is believed. The Tuareg departed from the
Tafilalt area located in modern day Morocco under the direction of their queen, Tin Hinan.
(Lewis) Rather than settling in one area, the Tuareg live in parts of Mali, Niger, and Algeria. In addition there are small groups of the Tuareg living in other parts of Africa. The definition of a nomadic individual is one that wanders, migrates, or roams — which is specifically the way of life for the Tuareg. (Oxford)
One amazing aspect of the Tuareg, is their ability to cross vast amount of land. The Kel
Ewen clan federation, is a subgroup of the Tuareg who are still around today. Unfortunately due to warfare during the 20th century, many Tuareg tribes have diminished. (Lewis)
A specialized group within the Kel Ewen community make a yearly trek across the Tenere, which is the largest dry dessert on Earth. (Nomads: Salt Caravans in the Niger) On average, within 30 days the nomadic group travels a distance of 1,200 km during the trek across the arid landscape. The Tenere spreads over 2/3 of the country of Niger. This journey begins in Timia and ends in the oasis of Bilma where the Tuareg acquire salt which they take south of Bilma. Due to the duration and aspect of danger associated with the trek, an appointed leader known as a
Madugu who has experienced the journey many times. The leadership of the caravan is important, the followers must be able to do what is asked of them, but knowing it is in their best interest to adhere. Before departure the men take responsibility in making sure enough water is available for the camels. In order to carry and bundle all the necessities like water containers and bales of hay, the Tuareg make their own rope which is fabricated into 13 different thickness and variety of uses. !2
The role of women is important in the Tuareg culture just as it is throughout most human culture. When the men leave for the trek to Bilma, the women and children are left to take care of themselves. The women and children are used to the men leaving for this extended period of time, but during the rainy summer months of the area the men stay home with the women and children. The women have a strict ownership and responsibility of the tents the families live in.
For this reason the women are given the nickname “owner of the tents.” Even during cases of divorce the women are the ones left with the home. To help prepare the men and older boys who take on the journey, the women make a nutritious treat called Eghajira which is made of ground millet, dates and goats milk. A useful characteristic about this mixture is that it can last for up to a month. Even though the women always stay home and never take part in the journey with the men, they assist their male counterparts by giving them nutrition for up for half of their trip.
While the women help prepare for the journey to Bilma, the men take time to leisure and relax, commonly by drinking tea.
Men, women, children, and even animals associated with the Tuareg are expected to live their lives under the strict code of conduct known as - ashak. This code of conduct dictates how one should behave in the community, but by stressing aspects of loyalty, pride, and self control.
The essence of the code is to “search and find.” Members of the group are expected to share what they find with others. This code of conduct is similar, yet slightly different when compared to many forms of socially structured cultural ideas throughout the world, for example men aren’t allowed to take off their turbans in the presence of women and children. Similar to the idea of
Karma, ashak must be well kept and followed due to fear of ashak returning in a negative phenomena. When asked what ashak meant to one of the living Tuareg men of today, he replied, !3
“Someone who doesn't have ashak, is no man.” In otherwords, its of great importance to the Kel
Ewen and Tuareg as a whole.
The time to begin the journey is decided by the Marabout, or Holy man. One of the many responsibilities of the leader of the traveling caravan is to ask the Marabout when it is permutable to depart. The right time to leave according to the Marabout is in line with the position of the moon. If the caravan leaves on the day that is given to them, then God will be willing to keep them safe during their journey. A ritual in order to wish luck to the men is presented by the women and children of the family. The women and children walk around the men three times while burning fragrances, tree bark and a combination of roots.
For a successful journey only the best camels from each family are used. The camel is the only animal which is capable of surviving the journey across the desert, partly due to their ability to drink up to 100 liters and 10 minutes, which can suffice for up to two weeks. To complete the one way trip consisting of over 500 kilometers the caravan consists of less than 10 men, but over
130 camels. The first seven days of the journey consist of making it to the edge of the desert by walking 16 hours a day. The camel is by far the most important animal for the us nomadic lifestyle. An arabian saying parallels the importance of the camel, “Allah created the desert and then when he noticed his mistake he sent the camel.”
The Madugu who leads to the group during the journey knows not to speak much, for it may only distract him and tire him. The leader is also expected to have the most patience in order to handle a group of individuals. The caravan is an incredibly efficient group with not only their own leader, but their own assistant, cook, livestock feeders, and even a tea boy. The mission of the tea boy is another example of how nomadic and efficient the Tuarag are during their journey, !4 for the boys sole responsibility is to serve the other members of the party while continuing to walk. During the journey it is important to not fall behind. Falling behind could mean the death or loss of another individual in the group. Another reason it is stressed to stay near with the group is fear of the Djinn, invisible ghosts who call the desert their home.
Unfortunately the Tuareg have experienced competition by truck loads crossing the desert. The trucks only take a couple days to cross the desert compared to the Tuaregs journey by foot which is nearly two weeks in duration. Crossing the desert by foot is hard work, but the buyers in Bilma expect the same prices of those who drive the trucks. Not only is it labour intensive, but the journey is dangerous. Failing to pick the appropriate animal to help with the journey can determine life or death. The desert is cruel and barren, droppings from camels turn white and dusty within the span of years. In addition it is expected to see the skeletal remains of those who have attempted the journey before. The Madugu have to be aware of the time of day, because the desert has highs and lows of extreme weather conditions. At night the temperature drops 40 degrees celsius. When the Tuareg see the grey mountain of Bilma, they are soon able to see the oasis town and marketplace.
The Tuareg caravans have been dealing with competition from the trucks that drive in and out of Bilma. To deal with this loss they have invested in goods that the truck drivers don’t have, such as dried goat’s cheese, peas, pepper, and tobacco. The marketplace is similar to the Bazzars in Istanbul, Turkey. With a lot of bartering taking place in hopes of a better deal, the desert market is similar to the Bazaars in Istandbul, Turkey. In addition the marketplace takes form of a social center for individuals Tuareg or not, to discuss their past year. The women and other buyers in the market were ecstatic on the goods the traveling caravan brought. In exchange for !5 their unique goods that aren’t able to be grown in the soft soil state of Bilma, the caravan are accept dates as a reasonable trade.
An interesting aspect about the caravan and the land of west Africa itself, is that salt is in enormous quantities in certain areas where lake deposits resulted. The caravan keeps in close contact with the salt deposit owners, for the area salt is a precious resource. Two thousand tons are produced in the area of Bilma alone every year. The salt is nourishing for the cattle of the region, they are able to put weight on faster. What is interesting about the salt market, is the
Tuareg can purchase a pillar of salt for 60 cents. Which they will later flip for a drastically higher price at around 5 euro.
Fortunately the journey home is quicker than the journey to Bilma. Although the leader himself is unsure, the Madugu believe that the camels walk faster on the trek home because they know the direction of their own home. A little after a week of their journey home they are able to see the mountains of of their homeland. Although these nomadic individuals wear nothing but sandals, and travel across the Tenere with more than ten times the amount of camels as men— they still have became accustomed to having their favorite radio station. Shortly after they are able to see the mountains of their homeland, they are able to turn their radio on listen to the station based in Timia. Unlike the trucks the caravan has been competing with the past few years, the Tuareg are required to assist their mode of transportation when the animals are upset, tired, and hungry. On the return trip, the caravan stops by a rock structure that has been around for a believed 6,000 years.
The caravan that was followed in the film “Nomads: Salt Caravans in the Niger” followed a young man at the age of 13. The young mans name was Cibrilla and it was his first !6 time making the trek with his caravan. It had been the first time he had been separated from his mother and siblings for more than a single day. The journey across the desert and into Bilmia seems to the Tuaregs right of passage for young men. Fortunetley for the Tuareg, men aren’t expected to fight like warriors for their right of passage, which is a requirement for any chance of marriage for the Surma in South Sudan. (More Than Just a Game: Competitions and
Celebrations in Ethiopia, Ghana….) Instead the culture revolves around a nomadic lifestyle which is heavily dependent on motivation, strength, and efficiency. During the film, Cibrilla was subject to stress, fear, and responsibility that had never been present so far in his life to such a degree. But Cibrilla also gained an appreciation of the Madugu, learned to cooperate, and gained what some might consider a lifetimes worth of experience. Now that Cibrilla is nearing his home, he must consider whether or not he wants to join the trek next year.
On the return trip home the caravan takes a different route and heads for the city of
Agadez. For most, and especially for the young Cibrilla, the Tuareg aren’t used to the vibrant city life. Since the 15th century, Agadez has served as one of the most popular trading centers in the western part of Africa. The effects of a successful marketplace nearby are felt within the
Tuareg community, many people within the Kel Ewen clan have left to work and live in the city.
Occupations such as shopkeepers, tourist guides, and blacksmiths are available to those seeking work in a more modernized community. The shopkeepers immediately recognize the caravanning individuals and try to sell them goods more oriented towards leisure and pleasure than necessities. But what the nomadic people from Timia really desire within the realm of leisure based market is a radio. !7
The welcoming home party for the caravan is at best defined as dry and emotionless, but that is due to the Tuaregs belief in ashak. Feelings aren’t supposed to be shown under the influence of ashak. The only acceptable form of gratitude or appreciation are a series of quick handshakes, and for higher levels of admiration comes even more handshakes. The journey from
Timia to Bilma, and Bilma and back — truly is a right of passage for any male in the Tuareg community. In some regards it seemed like the greatest achievement a Tuareg male could obtain.
Although some cultural practices of the Tuareg have no apparent reasoning for existence, the individuals within the community still held great admiration for such rituals.
I really enjoyed reading and learning about the Tuareg and the Kel Ewen clan was their willingness and belief to follow ashak. Similar to individuals who believe in karma. Not that I personally believe in the actual existence of karma or ashak, I still appreciate the idea and moral messages intertwined them. I also learned that there are nomadic people that still have a general area they refer to as home, which I thought would negate the fact one is a nomad. But the most interesting part I learned about was that for a young mans right of passage in the Kel Ewen society to have been completed, he must walk 1200 km — nothing like a Bar Mitzvah in a postindustrial society.
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Bibliography ! Lewis, M. Paul. Ethnologue: languages of the world. 16th ed. Dallas: SIL International, Online Pdf, 2009. Accessed April 27, 2014, http://books.google.com/books? hl=en&lr=&id=JzqIpRZAvdEC&oi=fnd&pg=PR7&dq=Tuareg+21st +century&ots=qML03PtzXc&sig=8hxWfuqxG9iHNcJ7ym1sYVo3mO o#v=onepage&q=Tuareg%2021st%20century&f=false ! Lewis, M. Paul. Ethnologue: Languages of the World. Dallas: SIL International, 2009.