دردشه بنات الخليج : I am the asmaa of Saudia: هلا فيكم احبابى ...انا اسماء من السعوديه ابحث عن صداقه جاده .. والى يبغى نكون اصدقاء ينضم بسرعه لدرشه بنات الخليج Hla O...
I am from Sudan living in Italy I want to get married tel. 0039 3383537926 e-mail karkouj@gmail.com.
Art, socialogy of Blue Nile Sate, Handcraftmanship, traditions and social life, agriculture and history.
Tuesday, 8 September 2015
Wednesday, 5 August 2015
THE FUNJ
Sudan - The Funj
Sudan
At the same time that the Ottomans brought northern Nubia into their orbit, a new power, the Funj, had risen in southern Nubia and had supplanted the remnants of the old Christian kingdom of Alwa. In 1504 a Funj leader, Amara Dunqas, founded the Black Sultanate (As Saltana az Zarqa) at Sannar. The Black Sultanate eventually became the keystone of the Funj Empire. By the mid-sixteenth century, Sannar controlled Al Jazirah and commanded the allegiance of vassal states and tribal districts north to the third cataract and south to the rainforests.
The Funj state included a loose confederation of sultanates and dependent tribal chieftaincies drawn together under the suzerainty of Sannar's mek (sultan). As overlord, the mek received tribute, levied taxes, and called on his vassals to supply troops in time of war. Vassal states in turn relied on the mek to settle local disorders and to resolve internal disputes. The Funj stabilized the region and interposed a military bloc between the Arabs in the north, the Abyssinians in the east, and the non-Muslim blacks in the south.
The sultanate's economy depended on the role played by the Funj in the slave trade. Farming and herding also thrived in Al Jazirah and in the southern rainforests. Sannar apportioned tributary areas into tribal homelands (each one termed a dar; pl., dur), where the mek granted the local population the right to use arable land. The diverse groups that inhabitated each dar eventually regarded themselves as units of tribes. Movement from one dar to another entailed a change in tribal identification. (Tribal distinctions in these areas in modern Sudan can be traced to this period.) The mek appointed a chieftain (nazir; pl., nawazir) to govern each dar. Nawazir administered dur according to customary law, paid tribute to the mek, and collected taxes. The mek also derived income from crown lands set aside for his use in each dar.
At the peak of its power in the mid-seventeenth century, Sannar repulsed the northward advance of the Nilotic Shilluk people up the White Nile and compelled many of them to submit to Funj authority. After this victory, the mek Badi II Abu Duqn (1642-81) sought to centralize the government of the confederacy at Sannar. To implement this policy, Badi introduced a standing army of slave soldiers that would free Sannar from dependence on vassal sultans for military assistance and would provide the mek with the means to enforce his will. The move alienated the dynasty from the Funj warrior aristocracy, which in 1718 deposed the reigning mek and placed one of their own ranks on the throne of Sannar. The mid-eighteenth century witnessed another brief period of expansion when the Funj turned back an Abyssinian invasion, defeated the Fur, and took control of much of Kurdufan. But civil war and the demands of defending the sultanate had overextended the warrior society's resources and sapped its strength.
Another reason for Sannar's decline may have been the growing influence of its hereditary viziers (chancellors), chiefs of a non-Funj tributary tribe who managed court affairs. In 1761 the vizier Muhammad Abu al Kaylak, who had led the Funj army in wars, carried out a palace coup, relegating the sultan to a figurehead role. Sannar's hold over its vassals diminished, and by the early nineteenth century more remote areas ceased to recognize even the nominal authority of the mek.
Sudan - THE MAHDIYAH, 1884-98
Sudan
Developments in Sudan during this period cannot be understood without reference to the British position in Egypt. In 1869 the Suez Canal opened and quickly became Britain's economic lifeline to India and the Far East. To defend this waterway, Britain sought a greater role in Egyptian affairs. In 1873 the British government therefore supported a program whereby an Anglo-French debt commission assumed responsibility for managing Egypt's fiscal affairs. This commission eventually forced Khedive Ismail to abdicate in favor of his more politically acceptable son, Tawfiq (1877-92).
After the removal, in 1877, of Ismail, who had appointed him to the post, Gordon resigned as governor general of Sudan in 1880. His successors lacked direction from Cairo and feared the political turmoil that had engulfed Egypt. As a result, they failed to continue the policies Gordon had put in place. The illegal slave trade revived, although not enough to satisfy the merchants whom Gordon had put out of business. The Sudanese army suffered from a lack of resources, and unemployed soldiers from disbanded units troubled garrison towns. Tax collectors arbitrarily increased taxation.
In this troubled atmosphere, Muhammad Ahmad ibn as Sayyid Abd Allah, a faqir or holy man who combined personal magnetism with religious zealotry, emerged, determined to expel the Turks and restore Islam to its primitive purity. The son of a Dunqulah boatbuilder, Muhammad Ahmad had become the disciple of Muhammad ash Sharif, the head of the Sammaniyah order. Later, as a shaykh of the order, Muhammad Ahmad spent several years in seclusion and gained a reputation as a mystic and teacher. In 1880 he became a Sammaniyah leader.
Muhammad Ahmad's sermons attracted an increasing number of followers. Among those who joined him was Abdallahi ibn Muhammad, a Baqqara from southern Darfur. His planning capabilities proved invaluable to Muhammad Ahmad, who revealed himself as Al Mahdi al Muntazar ("the awaited guide in the right path," usually seen as the Mahdi), sent from God to redeem the faithful and prepare the way for the second coming of the Prophet Isa (Jesus). The Mahdist movement demanded a return to the simplicity of early Islam, abstention from alcohol and tobacco, and the strict seclusion of women.
Even after the Mahdi proclaimed a jihad, or holy war, against the Turkiyah, Khartoum dismissed him as a religious fanatic. The government paid more attention when his religious zeal turned to denunciation of tax collectors. To avoid arrest, the Mahdi and a party of his followers, the Ansar, made a long march to Kurdufan, where he gained a large number of recruits, especially from the Baqqara. From a refuge in the area, he wrote appeals to the shaykhs of the religious orders and won active support or assurances of neutrality from all except the pro-Egyptian Khatmiyyah. Merchants and Arab tribes that had depended on the slave trade responded as well, along with the Hadendowa Beja, who were rallied to the Mahdi by an Ansar captain, Usman Digna.
Early in 1882, the Ansar, armed with spears and swords, overwhelmed a 7,000-man Egyptian force not far from Al Ubayyid and seized their rifles and ammunition. The Mahdi followed up this victory by laying siege to Al Ubayyid and starving it into submission after four months. The Ansar, 30,000 men strong, then defeated an 8,000-man Egyptian relief force at Sheikan. Next the Mahdi captured Darfur and imprisoned Rudolf Slatin, an Austrian in the khedive's service, who later became the first Egyptianappointed governor of Darfur Province.
The advance of the Ansar and the Beja rising in the east imperiled communications with Egypt and threatened to cut off garrisons at Khartoum, Kassala, Sannar, and Sawakin and in the south. To avoid being drawn into a costly military intervention, the British government ordered an Egyptian withdrawal from Sudan. Gordon, who had received a reappointment as governor general, arranged to supervise the evacuation of Egyptian troops and officials and all foreigners from Sudan.
After reaching Khartoum in February 1884, Gordon realized that he could not extricate the garrisons. As a result, he called for reinforcements from Egypt to relieve Khartoum. Gordon also recommended that Zubayr, an old enemy whom he recognized as an excellent military commander, be named to succeed him to give disaffected Sudanese a leader other than the Mahdi to rally behind. London rejected this plan. As the situation deteriorated, Gordon argued that Sudan was essential to Egypt's security and that to allow the Ansar a victory there would invite the movement to spread elsewhere.
Increasing British popular support for Gordon eventually forced Prime Minister William Gladstone to mobilize a relief force under the command of Lord Garnet Joseph Wolseley. A "flying column" sent overland from Wadi Halfa across the Bayyudah Desert bogged down at Abu Tulayh (commonly called Abu Klea), where the Hadendowa Beja--the so-called Fuzzy Wuzzies--broke the British line. An advance unit that had gone ahead by river when the column reached Al Matammah arrived at Khartoum on January 28, 1885, to find the town had fallen two days earlier. The Ansar had waited for the Nile flood to recede before attacking the poorly defended river approach to Khartoum in boats, slaughtering the garrison, killing Gordon, and delivering his head to the Mahdi's tent. Kassala and Sannar fell soon after, and by the end of 1885 the Ansar had begun to move into the southern region. In all Sudan, only Sawakin, reinforced by Indian army troops, and Wadi Halfa on the northern frontier remained in Anglo-Egyptian hands.
The Mahdiyah (Mahdist regime) imposed traditional Islamic laws. Sudan's new ruler also authorized the burning of lists of pedigrees and books of law and theology because of their association with the old order and because he believed that the former accentuated tribalism at the expense of religious unity.
The Mahdiyah has become known as the first genuine Sudanese nationalist government. The Mahdi maintained that his movement was not a religious order that could be accepted or rejected at will, but that it was a universal regime, which challenged man to join or to be destroyed. The Mahdi modified Islam's five pillars to support the dogma that loyalty to him was essential to true belief. The Mahdi also added the declaration "and Muhammad Ahmad is the Mahdi of God and the representative of His Prophet" to the recitation of the creed, the shahada. Moreover, service in the jihad replaced the hajj, or pilgrimage to Mecca, as a duty incumbent on the faithful. Zakat (almsgiving) became the tax paid to the state. The Mahdi justified these and other innovations and reforms as responses to instructions conveyed to him by God in visions.
Sudan
At the same time that the Ottomans brought northern Nubia into their orbit, a new power, the Funj, had risen in southern Nubia and had supplanted the remnants of the old Christian kingdom of Alwa. In 1504 a Funj leader, Amara Dunqas, founded the Black Sultanate (As Saltana az Zarqa) at Sannar. The Black Sultanate eventually became the keystone of the Funj Empire. By the mid-sixteenth century, Sannar controlled Al Jazirah and commanded the allegiance of vassal states and tribal districts north to the third cataract and south to the rainforests.
The Funj state included a loose confederation of sultanates and dependent tribal chieftaincies drawn together under the suzerainty of Sannar's mek (sultan). As overlord, the mek received tribute, levied taxes, and called on his vassals to supply troops in time of war. Vassal states in turn relied on the mek to settle local disorders and to resolve internal disputes. The Funj stabilized the region and interposed a military bloc between the Arabs in the north, the Abyssinians in the east, and the non-Muslim blacks in the south.
The sultanate's economy depended on the role played by the Funj in the slave trade. Farming and herding also thrived in Al Jazirah and in the southern rainforests. Sannar apportioned tributary areas into tribal homelands (each one termed a dar; pl., dur), where the mek granted the local population the right to use arable land. The diverse groups that inhabitated each dar eventually regarded themselves as units of tribes. Movement from one dar to another entailed a change in tribal identification. (Tribal distinctions in these areas in modern Sudan can be traced to this period.) The mek appointed a chieftain (nazir; pl., nawazir) to govern each dar. Nawazir administered dur according to customary law, paid tribute to the mek, and collected taxes. The mek also derived income from crown lands set aside for his use in each dar.
At the peak of its power in the mid-seventeenth century, Sannar repulsed the northward advance of the Nilotic Shilluk people up the White Nile and compelled many of them to submit to Funj authority. After this victory, the mek Badi II Abu Duqn (1642-81) sought to centralize the government of the confederacy at Sannar. To implement this policy, Badi introduced a standing army of slave soldiers that would free Sannar from dependence on vassal sultans for military assistance and would provide the mek with the means to enforce his will. The move alienated the dynasty from the Funj warrior aristocracy, which in 1718 deposed the reigning mek and placed one of their own ranks on the throne of Sannar. The mid-eighteenth century witnessed another brief period of expansion when the Funj turned back an Abyssinian invasion, defeated the Fur, and took control of much of Kurdufan. But civil war and the demands of defending the sultanate had overextended the warrior society's resources and sapped its strength.
Another reason for Sannar's decline may have been the growing influence of its hereditary viziers (chancellors), chiefs of a non-Funj tributary tribe who managed court affairs. In 1761 the vizier Muhammad Abu al Kaylak, who had led the Funj army in wars, carried out a palace coup, relegating the sultan to a figurehead role. Sannar's hold over its vassals diminished, and by the early nineteenth century more remote areas ceased to recognize even the nominal authority of the mek.
Sudan - THE MAHDIYAH, 1884-98
Sudan
Developments in Sudan during this period cannot be understood without reference to the British position in Egypt. In 1869 the Suez Canal opened and quickly became Britain's economic lifeline to India and the Far East. To defend this waterway, Britain sought a greater role in Egyptian affairs. In 1873 the British government therefore supported a program whereby an Anglo-French debt commission assumed responsibility for managing Egypt's fiscal affairs. This commission eventually forced Khedive Ismail to abdicate in favor of his more politically acceptable son, Tawfiq (1877-92).
After the removal, in 1877, of Ismail, who had appointed him to the post, Gordon resigned as governor general of Sudan in 1880. His successors lacked direction from Cairo and feared the political turmoil that had engulfed Egypt. As a result, they failed to continue the policies Gordon had put in place. The illegal slave trade revived, although not enough to satisfy the merchants whom Gordon had put out of business. The Sudanese army suffered from a lack of resources, and unemployed soldiers from disbanded units troubled garrison towns. Tax collectors arbitrarily increased taxation.
In this troubled atmosphere, Muhammad Ahmad ibn as Sayyid Abd Allah, a faqir or holy man who combined personal magnetism with religious zealotry, emerged, determined to expel the Turks and restore Islam to its primitive purity. The son of a Dunqulah boatbuilder, Muhammad Ahmad had become the disciple of Muhammad ash Sharif, the head of the Sammaniyah order. Later, as a shaykh of the order, Muhammad Ahmad spent several years in seclusion and gained a reputation as a mystic and teacher. In 1880 he became a Sammaniyah leader.
Muhammad Ahmad's sermons attracted an increasing number of followers. Among those who joined him was Abdallahi ibn Muhammad, a Baqqara from southern Darfur. His planning capabilities proved invaluable to Muhammad Ahmad, who revealed himself as Al Mahdi al Muntazar ("the awaited guide in the right path," usually seen as the Mahdi), sent from God to redeem the faithful and prepare the way for the second coming of the Prophet Isa (Jesus). The Mahdist movement demanded a return to the simplicity of early Islam, abstention from alcohol and tobacco, and the strict seclusion of women.
Even after the Mahdi proclaimed a jihad, or holy war, against the Turkiyah, Khartoum dismissed him as a religious fanatic. The government paid more attention when his religious zeal turned to denunciation of tax collectors. To avoid arrest, the Mahdi and a party of his followers, the Ansar, made a long march to Kurdufan, where he gained a large number of recruits, especially from the Baqqara. From a refuge in the area, he wrote appeals to the shaykhs of the religious orders and won active support or assurances of neutrality from all except the pro-Egyptian Khatmiyyah. Merchants and Arab tribes that had depended on the slave trade responded as well, along with the Hadendowa Beja, who were rallied to the Mahdi by an Ansar captain, Usman Digna.
Early in 1882, the Ansar, armed with spears and swords, overwhelmed a 7,000-man Egyptian force not far from Al Ubayyid and seized their rifles and ammunition. The Mahdi followed up this victory by laying siege to Al Ubayyid and starving it into submission after four months. The Ansar, 30,000 men strong, then defeated an 8,000-man Egyptian relief force at Sheikan. Next the Mahdi captured Darfur and imprisoned Rudolf Slatin, an Austrian in the khedive's service, who later became the first Egyptianappointed governor of Darfur Province.
The advance of the Ansar and the Beja rising in the east imperiled communications with Egypt and threatened to cut off garrisons at Khartoum, Kassala, Sannar, and Sawakin and in the south. To avoid being drawn into a costly military intervention, the British government ordered an Egyptian withdrawal from Sudan. Gordon, who had received a reappointment as governor general, arranged to supervise the evacuation of Egyptian troops and officials and all foreigners from Sudan.
After reaching Khartoum in February 1884, Gordon realized that he could not extricate the garrisons. As a result, he called for reinforcements from Egypt to relieve Khartoum. Gordon also recommended that Zubayr, an old enemy whom he recognized as an excellent military commander, be named to succeed him to give disaffected Sudanese a leader other than the Mahdi to rally behind. London rejected this plan. As the situation deteriorated, Gordon argued that Sudan was essential to Egypt's security and that to allow the Ansar a victory there would invite the movement to spread elsewhere.
Increasing British popular support for Gordon eventually forced Prime Minister William Gladstone to mobilize a relief force under the command of Lord Garnet Joseph Wolseley. A "flying column" sent overland from Wadi Halfa across the Bayyudah Desert bogged down at Abu Tulayh (commonly called Abu Klea), where the Hadendowa Beja--the so-called Fuzzy Wuzzies--broke the British line. An advance unit that had gone ahead by river when the column reached Al Matammah arrived at Khartoum on January 28, 1885, to find the town had fallen two days earlier. The Ansar had waited for the Nile flood to recede before attacking the poorly defended river approach to Khartoum in boats, slaughtering the garrison, killing Gordon, and delivering his head to the Mahdi's tent. Kassala and Sannar fell soon after, and by the end of 1885 the Ansar had begun to move into the southern region. In all Sudan, only Sawakin, reinforced by Indian army troops, and Wadi Halfa on the northern frontier remained in Anglo-Egyptian hands.
The Mahdiyah (Mahdist regime) imposed traditional Islamic laws. Sudan's new ruler also authorized the burning of lists of pedigrees and books of law and theology because of their association with the old order and because he believed that the former accentuated tribalism at the expense of religious unity.
The Mahdiyah has become known as the first genuine Sudanese nationalist government. The Mahdi maintained that his movement was not a religious order that could be accepted or rejected at will, but that it was a universal regime, which challenged man to join or to be destroyed. The Mahdi modified Islam's five pillars to support the dogma that loyalty to him was essential to true belief. The Mahdi also added the declaration "and Muhammad Ahmad is the Mahdi of God and the representative of His Prophet" to the recitation of the creed, the shahada. Moreover, service in the jihad replaced the hajj, or pilgrimage to Mecca, as a duty incumbent on the faithful. Zakat (almsgiving) became the tax paid to the state. The Mahdi justified these and other innovations and reforms as responses to instructions conveyed to him by God in visions.
Friday, 31 July 2015
والله امر غريب وعجيب.
Sudan .. thirst in the land of the Nile
Sudan .. thirst in the land of the Nile
07-30-2015 11:58 PM
Sky News
Only a few may not know that the Sudanese capital, Khartoum, is divided by the Nile River and extended to three cities - Khartoum, Khartoum, Bahri and Omdurman. Few also do not know that these cities are suffering from thirsty people these days, although drinking water in Sudan is not underground or in need of dams that hold rainwater so that people will enjoy a dose of water.
The Sudanese sneeze in summer and drown in the rain. A paradox that shortens the government's failure does not require proof. The natural resources of the country can not be managed, nor does the Sudanese citizen seem to expect anything other than what nature enjoys.
In the outskirts of the capital, Khartoum, the trade of potable water is widespread. There are also cars that have paved the way for buggy cars to transport water between wells and houses. The image brings the Sudanese back to the pre-industrial era.
The Government
Years ago, Sudanese President Omar al-Bashir was on the opening day of the Meroi Dam in northern Sudan to broadcast inside and outside of the country that the time of darkness and thirst is over. The project will end the problems of millions with power cuts and water supply and electricity tariffs in the residential sector will be reduced. Now, after all these years, nothing has changed, but the government is sticking to new plans to raise electricity tariffs, waiting only for the right moment to put them, especially that "water and light" these days have become a dream to get them to demonstrate in the street and writing in the walls and the passengers in various platforms.
The Sudanese personality has abandoned its usual reservation to the pressures of daily living, which has awakened a sense of cynicism and sometimes silent criticism. A situation in the Arab Spring states that it preceded the gathering of Tunisians, Egyptians, Libyans, Syrians and Yemenis in the streets and public squares to demand their regimes to leave. What makes Sudan an exception as long as hunger is one?
Sudan .. thirst in the land of the Nile
07-30-2015 11:58 PM
Sky News
Only a few may not know that the Sudanese capital, Khartoum, is divided by the Nile River and extended to three cities - Khartoum, Khartoum, Bahri and Omdurman. Few also do not know that these cities are suffering from thirsty people these days, although drinking water in Sudan is not underground or in need of dams that hold rainwater so that people will enjoy a dose of water.
The Sudanese sneeze in summer and drown in the rain. A paradox that shortens the government's failure does not require proof. The natural resources of the country can not be managed, nor does the Sudanese citizen seem to expect anything other than what nature enjoys.
In the outskirts of the capital, Khartoum, the trade of potable water is widespread. There are also cars that have paved the way for buggy cars to transport water between wells and houses. The image brings the Sudanese back to the pre-industrial era.
The Government
Years ago, Sudanese President Omar al-Bashir was on the opening day of the Meroi Dam in northern Sudan to broadcast inside and outside of the country that the time of darkness and thirst is over. The project will end the problems of millions with power cuts and water supply and electricity tariffs in the residential sector will be reduced. Now, after all these years, nothing has changed, but the government is sticking to new plans to raise electricity tariffs, waiting only for the right moment to put them, especially that "water and light" these days have become a dream to get them to demonstrate in the street and writing in the walls and the passengers in various platforms.
The Sudanese personality has abandoned its usual reservation to the pressures of daily living, which has awakened a sense of cynicism and sometimes silent criticism. A situation in the Arab Spring states that it preceded the gathering of Tunisians, Egyptians, Libyans, Syrians and Yemenis in the streets and public squares to demand their regimes to leave. What makes Sudan an exception as long as hunger is one?
Tuesday, 21 July 2015
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