In the first half of the 20th century, Sudan, which included the territories of present-day Sudan and South Sudan, was ruled by a dual colonial government known as the Anglo-Egyptian Condominium (1899–1956). Britain was the senior partner in this administration, Egypt being itself politically and militarily subordinated to Britain between 1882 and 1956. During most of the colonial period, Sudan was ruled as two Sudans, as the British sought to separate the predominantly Islamic and Arabic-speaking North from the multireligious and multilingual South. Educational policy was no exception to this: until 1947, the British developed a government school system in the North while leaving educational matters in the hands of Christian missionaries in the South. In the North, the numerically dominant government school network coexisted with Egyptian schools, missionary schools, community schools, and Sudanese private schools. In the South, schools were established by the Anglican Church Missionary Society, the Roman Catholic Verona Fathers, and the American Presbyterian Mission. Whereas Arabic and English were the mediums of instruction in Northern schools, the linguistic situation was more complicated in the South, where local vernaculars, English and Romanized Arabic were used in missionary schools.
The last colonial decade (1947–1957) witnessed a triple process of educational expansion, unification, and nationalization. Mounting Anglo-Egyptian rivalries over the control of Sudan and the polarization of Sudanese nationalists into “pro-British” independentists and “pro-Egyptian” unionists led the British authorities in Khartoum to boost government education while giving up the policy of separate rule between North and South. In practice, educational unification of the two Sudanese regions meant the alignment of Southern curricula on Northern programs and the introduction of Arabic into Southern schools, first as a subject matter, then as a medium of instruction. Missionary and other private schools were nationalized one year after Sudan gained independence from Britain and Egypt (1956).
James C. McCann
Ethiopia’s highlands and their lowland peripheries offer a distinctive and, in many ways, ideal setting for human habitation and the evolution of agricultural ecologies. The ranges in climate variability by season and over time framed a sophisticated set of crops, agricultural practices, and local political ecologies. Chief among these was the development and use of the single-tine ox-plow (i.e., the ard or scratch plow) that integrated endemic annual crops with secondary crop introductions and, in some areas, cultivated or intercropped with perennial crops such as ensete and coffee. Animal husbandry to sustain animal traction and pastoral livelihoods in regional ecologies was essential, over time, to regional economies and their political ecologies.
Agricultural patterns existed at the heart of cultural diversities and periods of political conflict and accommodations. In some areas of the south (Sidamo), southeast (Harar highlands), and southwest (Jimma), coffee cultivation complemented annual grain cropping. Yet the plow in its current form as a dominant tool appears in rock painting dating as far back as 500
While Ethiopia’s plow agriculture dominated the region’s political ecology over more than two millennia, in the late 20th century Ethiopia’s agrarian economy began an inexorable set of changes. New crops (such as maize), urbanization, and global migration of peoples and commodities (oil seeds, fibers, and grains) brought new seeds, inputs, and pressures to adapt to change, particularly for smallholder farmers and new enterprises. Heavy investments in dams and irrigated agriculture also foretell new agricultural landscapes of riverain areas that will need to coexist with the classic highland smallholder farms. The story of maize in Ethiopia’s agricultural history is emblematic of the struggle between pressures for change and the inertia of tradition felt by farmers. Their agrarian adaptation to new methods, new materials, and a new climate will play itself out in existing geographies and natural contours.
Robert S. Kramer
It is tempting to seek an auspicious beginning for the Sudanese city of Omdurman, given its eventual significance, but there is none to be found. From its humble origins as a watering place for local pastoralists on the west bank of the Nile, and a mere hamlet and waystation for travelers by the early 19th century, it grew rapidly in the 1880s into a crowded market center, an administrative capital, and even a holy city: all due to the tumultuous events of the Sudanese Mahdist movement (or Mahdiyyah) of 1881–1898. And while it was not the intention of Muhammad Ahmad al-Mahdi to found anything—he considered Omdurman just another “spot” (buq‘a) among the many he had camped at—the policies of his successor and the devotion of his followers enlarged and ennobled the place, transforming it into the dominant urban center of the Nilotic Sudan.
As a holy city, Omdurman can hardly be compared to such places as Jerusalem, Rome, or Mecca, with their centuries or even millennia of existence; and although it resembles Shaykh ‘Uthman dan Fodio’s city of Sokoto in northern Nigeria as the capital of an expansionist jihadist state, it also differs from it in some important ways. Ultimately, whether one considers its messianic or economic importance, its military or administrative functions, its planned or spontaneous origins, Omdurman is remarkable for becoming, in just over a decade’s time, one of the most important cities across Sudanic Africa. Moreover, the experience of the Sudanese people in so tribally and ethnically diverse an urban environment, under such concentrated and extreme conditions, both impelled by the policies of the state and inspired by fervent Mahdist belief, helped to accelerate ongoing social changes, which ultimately led to the formation of a more coherent national identity.
This is an advance summary of a forthcoming article in the Oxford Research Encyclopedia of African History. Please check back later for the full article.
Histories of South Sudan are rare. Indeed a pre-colonial history of what is actually, geographically, the world’s largest swamp (South Sudan) is challenging and at present impossible without the use of oral histories, along with a very few archaeological and linguistic studies. Only two scholarly accounts lend information about the obscure history of this region of Africa. Oral histories suggest that the very earliest inhabitants of South Sudan were a mound-building folk known to the Dinka as the Luel, and to archaeologists as the Turkwel. Sometime after the later Middle Ages and the fall of the 11th-century Christian kingdom of Alwa, the Western Nilotic Dinka claim to have migrated with their cattle into South Sudan from the Gezira because of fear of slave raiders. The Dinka claim to have found Bari, on the East Bank of the Nile, a historical point that is corroborated by Bari oral histories. Some decades later, the Dinka crossed the Nile following the rich soils that were most favorable to their favorite agricultural food, kec. Over time they penetrated deeply into the western swamps of Southern Sudan. Sometime around the 15th century, another Nilotic people, now known as the Shilluk, thrust northwards beyond the depths of the South Sudanese swamps, settling approximately at the junction of the Nile and the Sobat rivers. Oral histories claim the Shilluk were led to this homeland by a great leader, Nyikang, the first in a long line of kings. The last great ethnic groups to migrate into what is now the boundary of modern South Sudan were the non-Nilotic Azande.
Of interest is that all of these ethnic groups were slave-holding cultures and, with the exception of the Azande, were agro-pastoralists. The Bari were prominent iron-making specialists, as were the highly martial Azande. All of these cultures had social hierarchies, and migration is a connecting theme among the larger societies; none of the present cultures of South Sudan appear to have originated in South Sudan except the Nilotic Luo. By the late 17th century, with the fall of Sultan Sanusi of the Central African Republic, numbers of non-Nilotic peoples fled into various western regions of South Sudan. Additionally, with the fall of the Islamic sultanate of Sinnar and the coming of the Turco-Egyptians in the early 19th century, much of South Sudan had been historically peopled by the Nilotic Luo, whose progeny appeared to have evolved into numerous ethnic groups of South Sudan; groups that would now include the Shilluk-Luo, the Nuer, the Atuot, Anyuak, and various Luo communities that now exist under various names.
To understand the role of the modern Nile in African history, it is first necessary to have familiarity with the premodern “natural” Nile, including both its hydrology and societal importance. It is well known that no river basin in the world has a longer, more complex, and more eventful history. The Nile water issue in modern times is a history of how economic and political developments in East and North Africa have been fundamentally shaped by the interconnectedness of the Nile’s particular physical and hydrological character; the efforts of adapting to, controlling, using, and sharing the waters of the river; and the different ideas and ambitions that political leaders have had for the Nile.
Ahmad Alawad Sikainga
As in the rest of Africa, the establishment of colonial rule has accelerated the pace of urban growth in the Sudan. During the period of British colonial rule (1898–1956), a number of new administrative centers, ports, and railway stations were established and metamorphosed into full-fledged cities. Among the most important towns and administrative centers were Khartoum, the capital of the Anglo-Egyptian administration; Atbara, headquarters of the Sudan Railways; the port city of Port Sudan; and Khartoum North, the headquarters of the steamers division of the Sudan Railways. These towns grew from small administrative headquarters into major urban centers and became the home of a diverse population that included Sudanese as well as immigrants from the Middle East, Europe, and neighboring African countries. The inhabitants of these towns engaged in a wide range of economic, social, and political activities that shaped the character of these towns and developed a distinctive urban culture.