M. Cocheteaux, the French Resident Administrator of the Mopti region, directed the construction of the Great Mosque in 1935. This new mosque was built on the site of a previous one dating from 1908. He is credited with its design as well, basing his efforts on the Great Mosque of Djenne, which had been reconstructed about thirty years earlier. Imitating this "Sudanese" style was a priority for Cocheteaux, but his design is significantly more vertical and symmetrical than Djenne and other regional mosques. The Resident Administrator was also keenly aware of the tourist experience of approaching and viewing the Mosque. Cocheteaux even built two nearly identical facades with this in mind, maintaining the mosque's orientation towards Mecca and its position in the urban environment while creating dramatic views from the city and the river.
The Great Mosque of Djenné is the greatest achievement of Sudano-Sahelian architecture (Sudano-Sahelian refers to the Sudanian and Sahel grassland of West Africa). It is also the largest mud-built structure in the world. Djenné was founded between 800 and 1250 C.E., and it flourished as a great center of commerce, learning, and Islam, which had been practiced from the beginning of the 13th century. Soon thereafter, the Great Mosque became one of the most important buildings in town primarily because it became a political symbol for local residents and for colonial powers like the French who took control of Mali in 1892. Over the centuries, the Great Mosque has become the epicenter of the religious and cultural life of Mali, and the community of Djenné. It is also the site of a unique annual festival called the Crepissage de la Grand Mosquée (Plastering of the Great Mosque).
The Great Mosque that we see today is its third reconstruction, completed in 1907. According to legend, the original Great Mosque was probably erected in the 13th century, when King Koi Konboro—Djenné’s twenty-sixth ruler and its first Muslim sultan (king)—decided to use local materials and traditional design techniques to build a place of Muslim worship in town. King Konboro’s successors and the town’s rulers added two towers to the mosque and surrounded the main building with a wall. The mosque compound continued to expand over the centuries, and by the 16th century, popular accounts claimed half of Djenné’s population could fit in the mosque’s galleries.
At the top of the pillars are conical extensions with ostrich eggs placed at the very top—symbol of fertility and purity in the Malian region. Timber beams throughout the exterior are both decorative and structural. These elements also function as scaffolding for the re-plastering of the mosque during the annual festival of the Crepissage. Compared to images and descriptions of the previous buildings, the present Great Mosque includes several innovations such as a special court reserved for women and a principal entrance with earthen pillars, that signal the graves of two local religious leaders.
The entry into the Djenne Mosque is forbidden for non Muslims. However, for 500CFA Cadieux we were granted access. Unfortunately half way through our tour, the imam made an appearance and we had to run for our lives not to be scolded or worst.
The inner courtyard of the great mosque of Djenne
Luck for us, we were in Djenne on the market day. It was a busy place with many people hiking in from surrounding villages.
Kola nuts are the currency of the Sahel. Kola nuts are used as a religious object and sacred offering during prayers, ancestor veneration, and significant life events, such as naming ceremonies, weddings, and funerals. They were used as a form of currency in such West African groups as the Malinke and Bambara of Mali and Senegal. They are still used as such today in certain situations such as in negotiation over bride prices or as a form of a respect or host gift to the elders of a village should one move to a village or enter a business arrangement with the village.
Market day in Djenne
The Djenné Manuscript Library is housed in a handsome two-storey traditional Djenné mud building just to the south of the Great Mosque. It was built in 2006 with the support of the European Community Fund and the Embassy of the United States of America. In 2007, a management committee made up of notable Djenné residents was put in place; their task was to ensure that the library remained the property of the whole population of Djenné, and continued to provide a safe repository for the manuscripts from private family collections. The deposited manuscripts remained the property of their owners. The library is therefore a public space housing private collections: an original model, entirely different from that of Timbuktu which has in the region of fifty small separate private family libraries which are housed in the individual homes of the collectors.
Mount Hombori, the highest point in Mali
Hombori village and Mount Hombori
Tuareg Tribesmen in the Sahara
Preparing for the evening prayer. Sahara desert near Timbuktu.
Evening prayer
Timbuktu - town square. Djingareyber mosque main minaret is behind.
A Tuareg tribesman
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.
The Djinguereber Mosque is a famous learning center of Mali built in 1327, and cited as Djingareyber or Djingarey Ber in various languages. Its design is accredited to Abu Es Haq es Saheli who was paid 200 kg (40,000 mithqals) of gold by Musa I of Mali, emperor of the Mali Empire. According to Ibn Khaldun, one of the best known sources for 14th century Mali, al-Sahili was given 12,000 mithkals of gold dust for his designing and building of the djinguereber in Timbuktu.
Djingareyber mosque
Djingareyber mosque
Djingareyber mosque
Traditional door of Timbactu
A Tuareg camp in the desert