Ghana Nila

Listening to more of Alice Coltrane's discography revealed a funky, soulful version of "Ghana Nila." This is perhaps closer to something Coltrane's sister would have written, yet so consistent with her approach to spirituality and the ashram she began in California. 

Banning Enslavement of Caribs (1739)

 

Whilst randomly perusing Gallica and other sites, we came across Copie d'un ordre du roi interdisant de réduire en esclavage les Indiens Caraïbes, a royal declaration banning the enslavement of Caribs or Kalinago peoples in the French Caribbean. Dated 1739, it obviously did not completely ban or outlaw the enslavement of Kalinago and other indigenous peoples. After all, "Caribs" even appear in some of the runaway slave notices in Saint Domingue from later decades. 

Biu, Kwararafa, and Borno

Although we still have not located a copy of an important study of Kwararafa by Webster, reading a thesis by a student of his, John E. Miller, has been informative. Miller's thesis, The Biu Plateau: Establishing a Chronology and the Linkages Between Bura-Babur and Kwararafa, attempts to interpret oral traditions and the few written sources available to contextualize Biu in the larger context of Kwararafa and Bornoan history. In so doing, the author draws from colonial-era reports and collections of traditions by authors like Meek as well as written sources included in works like Palmer's Bornu Sahara and Sudan. Pushing back against attempts to read the earlier phases of Kwararafa as a heavily Jukun-influenced entity, Miller follows Webster in situating Kwararafa's second phase capital at Tagara (after being driven out of Santolo). It is this earlier context which elucidate things like the royal crocodile totem observed by many groups in the Biu region and along the Gongola, not the supposed Jukun influence reaching this area earlier. 

While pushing back against the Jukun readings of Kwararafa, Miller also tries to tentatively date the arrival of Yamta in Biu. Drawing on somewhat contradictory traditions, which also make Yamta a Bornoan prince from Gazargamo who left after some sort of succession dispute, Miller suggets a date of c. 1519-1546 for reign of Yamta in Biu. Citing Palmer, who reported traditions of Ali b. Dunama defeating Kwararafa, Miller argues that Yamta arrived in the region after Kwararafa abandoned the capital at Tagara to move south to cross the Benue. This meant the region was possibly politically divided or in a state of transition, facilitating the establishment of new chiefdoms in the area. But, critically, the previous ruling lineages who were influenced by or part of Kwararafa may have retained some influence as priestly clans or lineages. The evidence for this is still fragmentary, but observing totems, clan and lineage moieties, as well as commonalities between cultures associated with the later Kwararafa phases and those in regions like Biu, Miller thinks his model is plausible. 

Naturally, Miller's chronology and model here relies heavily upon Webster, whose notion of different phases of Kwararafa we have yet to examine. Miller is also assuming that the Sayfawa mai named in the traditions about Yamta, Idris, is Ali b. Dunama's son, who reigned (in Lange's chronology, 1497-1519). A firmer date is provided by Ahmad b. Furtu, whose account of Idris Alooma's wars refers to Yamta's chiefdom aiding in the attack on Amsaka. Using average regnal lengths and the date of Idris b. Ali, Miller has one of the few confident dates in his chronology. He's also assuming that Kwararafa's later capital at Biepi only began after c. 1485 (and with a Kanuri or more likely, Babur, dynasty by the 1520s) and only after the mid-1700s did the Jukun come to dominate Kwararafa. All of this could be plausible, but we need additional data on the Bura, Kilba, Marghi, Chibbuk, and other peoples to adequate test the proposed chronology of Miller. Hopefully future scholars will consult the more recently published studies on this region and try to incorporate more of the written sources from Vatican archives or European reports of the 1600s and 1700s. These could aid in proving or weakening the chronology adopted here...

Hare Krishna (Alice Coltrane)

The obsession with Alice Coltrane continues. We are exploring more of her later music which is often not jazz at all. But "Hare Krishna" has a hypnotic charm that seems to draw more from African American gospel elements than the lyrics suggest. With its lilting rhythms and what is a presumably (and largely) African American choir from Coltrane's Vedantic Center, one can see that Coltrane never fully left behind her roots. 

Monument Eternal

We were pleasantly surprised to find Alice Coltrane's writings about her spiritual awakening quite intriguing and tolerable. Unlike the Afrocentric homespun occultism and questionable word play of Sun Ra's screeds, Alice Coltrane's approach here is rather different. She outlines in a surprisingly few number of pages how she was spiritually awakened and experienced a number of revelatory and mystical experiences. As one might expect from someone interested in Hinduism, there are references to past lives, astral projections, use of religious vocabulary derived from Hindu religion and even some attempts at universalizing it via references to Buddha, Jesus and Muhammad. Overall, Coltrane's experiences and the way she writes about it seems like she was a true believer. It makes one wonder if John Coltrane had lived longer, would he have possibly ended up starting an ashram in California? Would he have left music largely behind to focus on religious and spiritual enlightenment? Either way, many album names and song titles in Alice Coltrane's discography make more sense. 

1691 Slave Conspiracy (Leogane)

 

Whilst checking Gallica for something unrelated to Saint Domingue, we came across more digitized items from the Collection Moreau de Saint-Méry. One document, entitled De l'introduction des nègres à Saint-Domingue de leurs révoltes, de leur traitement, etc., outlines the history of black people in Hispaniola from the early Spanish period to the early 1700s French colonial era. Reading through it, we were reminded of one conspiracy to revolt and kill the white planters in the Leogane region. Jean Fouchard has written briefly about this plot in his book on Haitian marronage, but it seems to not have been extensively documented despite allegedly including a plan for at least 200 slaves to rebel. Interestingly, around the same time, slaves in the Nord were also plotting a revolt...

Galaxy in Turiya

Although jazz with strings can go wrong so often, this is something of another nature or order of music. In anticipation of reading the new biography of Coltrane, our repetitive listening to her various albums reminded us of this gem from World Galaxy.