5 things you (probably) didn’t know about medieval West Africa

This could not be further from the truth. The continent has seen countless complex civilisations, with indigenous peoples in West Africa in particular having begun the development of their societies at least as far back as 40,000 years ago.

The diversity of West Africa – and the continent in general – makes it impossible to give a generalised history without watering down many unique cultures and their stories. But scratch the surface of this region in medieval times and you’ll find a rich history – literally.

Here are five fascinating facts about medieval West Africa…

1. Medieval West Africa was a global trading hub

Between the eighth and 16th centuries, West Africa experienced a dynamic period of cultural, intellectual and economic growth. This was, in large part, thanks to the success of the extensive Trans-Saharan trade routes.

Crossing over the vast Sahara Desert, these routes connected the Mediterranean with the West African savannah, which enabled sub-Saharan Africa to trade its much-coveted metals, ivory and salt. More than economic gain, they also allowed people to escape conflict, and, in the process, spread customs, traditions and languages.

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This period was typified by a passionate exchange of knowledge. The region’s emphasis on education was seen best at Timbuktu: the city, now located in modern-day Mali, was not only a centre of commerce, but of scholarship. In the 14th century, it became the home of the University of Sankore, which is still functioning to this day.

The bustling activity along the Trans-Saharan routes helped fuel economies beyond the continent as the network reached places as far as the Middle East, Europe and Asia.

But for all the various goods traded, undoubtedly there was one in particular that travellers from distant lands sought the most: gold.

2. The wealthiest man in world history came from West Africa

With some of the largest gold mines in the world, West Africa has long attracted gold-seekers from across the globe. According to al-Istakhri, a 10th-century Persian author and traveller: “It is said that no other mine is known to have more abundant or purer gold.”

There is no better representation of the abundance of gold in West Africa during this time than the figure of Mansa Musa. The ruler of the Mali Empire in the 14th century may well have been the wealthiest person to have ever lived. When adjusted for today’s inflation, his net worth is estimated to have stood at an eye-watering $400 billion.

His wealth was built on the Mali Empire’s production and trade of West African gold, and he was personally responsible for some of its movement across the continent. During a now-legendary trip to Mecca, multiple accounts talk of Mansa Musa bringing so much gold to Cairo and handing it out so generously that he single-handedly crippled Egypt’s economy.

It took more than a decade for the country to recover, while West Africa became widely known as the ‘Land of Gold’.

3. Sub-Saharan Africa entered the Iron Age faster than the rest of the world

For the majority of the world, the general evolution in metallurgy meant graduating from the Stone Age to the Bronze Age, then to the Iron Age. In the case of sub-Saharan Africa, however, stone was directly followed by iron.

This has caused a large amount of debate among historians, many of whom have contended that it was impossible to have the Iron Age without first moving through the Bronze Age. But the fact remains that archaeological evidence points to iron production beginning in sub-Saharan Africa independent of any outside influence, and without the use of copper and bronze.

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There is even the possibility that sub-Saharan Africa was the first part of the world to enter the Iron Age, with some evidence suggesting that iron production began as early as 2000 BC.

Archaeological evidence points to iron production beginning in sub-Saharan Africa independent of any outside influence

In West Africa, it is likely that advances in iron were able to come around so quickly due to the historical prominence of pottery. Iron is smelted from the same type of clay used for making pots, meaning that West African people had long been familiar with the material as well as with the high-heat fires needed for the process.

Rather than coming to the Iron Age through the adoption of copper and bronze, as seen around the world, West Africa may have made the leap as a by-product of their existing proclivity for pot production.

4. The Yorùbá people have been one of the greatest influences on West Africa

Given its important role in the development of West African societies, it is no wonder that the making of iron was often seen as a venerated act. This is especially true for the Yorùbá people, who associated iron with cultural and spiritual power.

As masters of the transformative process that is converting iron ore into objects such as weapons, essential tools and prestige items, blacksmiths were believed to be imbued with supernatural powers, and they formed secretive guilds to keep the knowledge among themselves. Reverence for blacksmiths can be seen across many different West African cultures.

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The Yorùbá people – one of Africa’s largest ethnic groups, spread across modern day Nigeria, Togo and Benin – left their mark on the region in many other ways, too. As one of the oldest occupants of West Africa, they have a long history of conquering neighbouring peoples and absorbing them. Most other West African tribes can point to at least one aspect of their culture that originated with the Yorùbá.

Their influence spread beyond the continent as well, particularly in regard to religion. The belief system commonly referred to as ‘Ifá’ was brought to the New World by enslaved peoples in the 19th century, and has since spread throughout the Americas.

It even influenced the creation of similar yet distinct religions, such as Santería in Cuba or Candomblé in Brazil.

5. The ‘mythology’ of Ifá is actually rooted in real West African history

For all the millions of practitioners of Ifá, many may not know that central figures in the religion were once living people. The deities are called òrìṣàs, and a few have become so popular that they are known by people who do not even practise a variation of the Yorùbá religion, such as Ṣàngó, Ọbàtálá and Odùduwà.

These beings are often referred to as being part of ‘Nigerian mythology’. However, many òrìṣàs were real people. Ṣàngó was the fourth ruler of the Ọ̀yọ́ Empire, one of the most prominent kingdoms in Yorùbá history, which saw its peak around the 17th century. Following his death, it was said he became one with the skies as the god of thunder, lightning, and fire.

Similarly, Odùduwà was a great military leader in the late-10th century and the founder of the Ife Empire, arguably the most influential civilisation in Yorùbá history. For years, he was at war with a man named Ọbàtálá, and ultimately emerged victorious.

Now, both Odùduwà and Ọbàtálá are principal òrìṣàs, with the former regarded as the father of the Yorùbá race and the latter, who is often depicted as subordinate to Odùduwà, possessing a paternal role.

The deification of important figures is how the Yorùbá tribe preserves their memory. The analysis of the religion can therefore offer valuable insight into Yorùbá history.

That is why referring to the òrìṣàs as ‘mythology’ is reductive and potentially offensive. When it comes to the Yorùbá people, and other West African cultures, it is impossible to study their history without respect for their beliefs and religion. West African histories may have been recorded differently than the conventions of the West, but that does not make them any less real.

OO Sangoyomi is the author of Masquerade, a historical novel set in 15th-century West Africa (Forge Books, 2024)