Folktales in Sudan: A Cultural Treasure
Folktales in Sudan: A Cultural Treasure
Sudanese folktales (أحاجي) hold a cherished place in the nation’s cultural fabric. These stories, traditionally shared by grandmothers, aunts, and older members during long, quiet evenings, are more than mere entertainment. They are vessels of social and cultural values, teaching children important lessons about morality, community, and resilience. However, with the rise of modern entertainment such as smartphones and television, the tradition of oral storytelling is under threat. These folktales, rich in cultural, moral, and educational value, demand preservation and revitalization to ensure their legacy endures.
In rural Sudanese communities, storytelling was not merely a form of entertainment but a vital mode of informal education. Each session often began with the storyteller saying:
“حجّيتكم ما بجّيتكم، خيرًا جانا وجاكم، أكل عشاكم، وجرى خلاكم.” “Hajaitkum ma bajaitkum, khayran jana wa jakum, akal ashakum wa jara khilakum.”
This phrase emphasizes that the storyteller shares the tale purely for entertainment and the benefit of the listeners, with no intention to harm, confuse, or create conflict among them.Traditionally, this opening phrase sets the tone, inviting listeners into the imaginative world of the tale while fostering a sense of communal participation.
These storytelling sessions were more than just amusement; they were educational moments that embedded cultural wisdom, communal values, and critical thinking skills in young listeners, ensuring the transmission of traditions across generations.
Recognizing the threat posed by modernization, the celebrated Sudanese scholar Abdullah Al-Tayyib documented these tales in his book Sudanese Folktales. His work captures the essence of Sudanese oral traditions -especially in the north, and ensures these narratives, passed down through generations, remain accessible for future ones. Through his meticulous compilation, Al-Tayyib safeguarded Sudan’s cultural heritage while highlighting the universal values embedded in its folktales. These tales may not reflect all the diverse and rich environments of Sudan, as they are largely dominated by the myths and stories of Northern Sudan along the Nile, but they express the overall Sudanese experience in the global consciousness in one way or another. Folktales are found throughout Sudan, with many tribes having their own unique stories that even preserve part of their history through these tales.
Sudanese folktales offer profound insights into the region's social and cultural values, presenting moral lessons through rich narratives and memorable characters. These tales highlight qualities such as intelligence, patience, and resourcefulness as essential for navigating life’s challenges, while promoting virtues like fairness, loyalty, and compassion.
The fox, or Al-Dib, is a recurring character known for its cunning and wit. In various stories, it uses intelligence to outsmart others, reinforcing the idea that cleverness and adaptability are crucial for overcoming challenges. Similarly, the wise elder, Al-Shaykh, often serves as a mentor, offering guidance and wisdom gained through experience. These figures underscore the importance of reflection, foresight, and understanding, illustrating that knowledge accumulated over time is invaluable for facing life’s trials.
Sudanese folktales act as moral compasses, warning against greed, dishonesty, and selfishness while celebrating fairness, loyalty, and compassion. In The Son of the Sultan, for instance, a young prince tests the fairness of his companions by offering them three eggs. Only the son of a woodcutter divides them equally, proving himself trustworthy and ultimately becoming the prince’s closest advisor.
On the other hand, women in these stories are frequently portrayed as strong and resourceful, overcoming adversity with courage and ingenuity. By centering women as narrators and protagonists, these tales challenge traditional gender roles and affirm the vital role women play in preserving culture and leading their communities.
The interconnectedness between humans and the environment is another recurring theme in Sudanese folktales. Stories featuring animals and natural elements emphasize balance and respect, teaching sustainable practices and the value of coexistence with nature. The use of Sudanese dialects, idioms, and cultural references further enriches these narratives, fostering pride in the nation’s heritage. Tales like Ardeeb Sasso and Oh Dove, Oh Dammam incorporate regional flavors and symbols, showcasing the diversity within Sudan’s cultural landscape. Expanding representation to include folktales from regions such as Darfur, Eastern Sudan, and the Nuba Mountains would further deepen the richness of the national narrative.
Among the iconic stories, Fatima Al-Samha wal Ghoula (Fatima the Beautiful and the Ogre) highlights the triumph of wisdom and bravery over fear, teaching the importance of courage and perseverance. The Son of the Sultan conveys lessons about trust, fairness, and moral discernment, emphasizing that true worth lies in character rather than social status. Tajouj and Mahalliq, a legendary love story akin to Qays and Layla, explores loyalty, love, and the consequences of societal constraints. Together, these tales not only entertain the mind but also preserve and transmit cultural values, offering timeless lessons that resonate across generations. They celebrate Sudan’s rich heritage and serve as a guide for fostering a more harmonious and equitable society.
As oral traditions decline in the face of modern technology, preserving Sudanese folktales has become an urgent cultural necessity. Incorporating these stories into educational curriculums and literacy programs offers a way to connect younger generations with their heritage while fostering creativity and critical thinking. Storytelling sessions can be integrated into schools, using folktales to teach language, history, and moral values through interactive activities like role-playing and illustration. Similarly, literacy programs can utilize these tales to improve reading skills, with riddles and poetic language from the stories enhancing comprehension and engagement.
Digital platforms also present a unique opportunity to revitalize these narratives. Adapting folktales into animated series, e-books, podcasts, or mobile apps can make them accessible and appealing to a modern audience. For instance, apps featuring narrated stories in Sudanese dialects or animated adaptations of iconic tales like Fatima Al-Samha wal Ghoula can preserve their essence while reaching global audiences. Community-driven initiatives, such as storytelling competitions or social media campaigns, can further document and celebrate these narratives. By blending tradition with technology, Sudanese folktales can continue to educate and inspire future generations, safeguarding their invaluable cultural legacy.
Sudanese folktales are more than stories; they are profound expressions of the nation’s cultural identity, reflecting the values, wisdom, and shared experiences of Sudanese society. These narratives not only preserve history but also influence the way Sudanese people see themselves and their communities, fostering a sense of belonging and continuity. By revitalizing these folktales through educational initiatives, digital media, and artistic adaptations, they can continue to inspire creativity, nurture moral values, and celebrate Sudan’s diverse heritage. The richness of الأحاجي السودانية or Sudanese Folktales is a testament to the cultural ingenuity of Sudan and a bridge that connects its past to its present, ensuring its influence endures for generations to come.
Artwork designed by Hind Abdelbagi
Sudanese folktales (أحاجي) hold a cherished place in the nation’s cultural fabric. These stories, traditionally shared by grandmothers, aunts, and older members during long, quiet evenings, are more than mere entertainment. They are vessels of social and cultural values, teaching children important lessons about morality, community, and resilience. However, with the rise of modern entertainment such as smartphones and television, the tradition of oral storytelling is under threat. These folktales, rich in cultural, moral, and educational value, demand preservation and revitalization to ensure their legacy endures.
In rural Sudanese communities, storytelling was not merely a form of entertainment but a vital mode of informal education. Each session often began with the storyteller saying:
“حجّيتكم ما بجّيتكم، خيرًا جانا وجاكم، أكل عشاكم، وجرى خلاكم.” “Hajaitkum ma bajaitkum, khayran jana wa jakum, akal ashakum wa jara khilakum.”
This phrase emphasizes that the storyteller shares the tale purely for entertainment and the benefit of the listeners, with no intention to harm, confuse, or create conflict among them.Traditionally, this opening phrase sets the tone, inviting listeners into the imaginative world of the tale while fostering a sense of communal participation.
These storytelling sessions were more than just amusement; they were educational moments that embedded cultural wisdom, communal values, and critical thinking skills in young listeners, ensuring the transmission of traditions across generations.
Recognizing the threat posed by modernization, the celebrated Sudanese scholar Abdullah Al-Tayyib documented these tales in his book Sudanese Folktales. His work captures the essence of Sudanese oral traditions -especially in the north, and ensures these narratives, passed down through generations, remain accessible for future ones. Through his meticulous compilation, Al-Tayyib safeguarded Sudan’s cultural heritage while highlighting the universal values embedded in its folktales. These tales may not reflect all the diverse and rich environments of Sudan, as they are largely dominated by the myths and stories of Northern Sudan along the Nile, but they express the overall Sudanese experience in the global consciousness in one way or another. Folktales are found throughout Sudan, with many tribes having their own unique stories that even preserve part of their history through these tales.
Sudanese folktales offer profound insights into the region's social and cultural values, presenting moral lessons through rich narratives and memorable characters. These tales highlight qualities such as intelligence, patience, and resourcefulness as essential for navigating life’s challenges, while promoting virtues like fairness, loyalty, and compassion.
The fox, or Al-Dib, is a recurring character known for its cunning and wit. In various stories, it uses intelligence to outsmart others, reinforcing the idea that cleverness and adaptability are crucial for overcoming challenges. Similarly, the wise elder, Al-Shaykh, often serves as a mentor, offering guidance and wisdom gained through experience. These figures underscore the importance of reflection, foresight, and understanding, illustrating that knowledge accumulated over time is invaluable for facing life’s trials.
Sudanese folktales act as moral compasses, warning against greed, dishonesty, and selfishness while celebrating fairness, loyalty, and compassion. In The Son of the Sultan, for instance, a young prince tests the fairness of his companions by offering them three eggs. Only the son of a woodcutter divides them equally, proving himself trustworthy and ultimately becoming the prince’s closest advisor.
On the other hand, women in these stories are frequently portrayed as strong and resourceful, overcoming adversity with courage and ingenuity. By centering women as narrators and protagonists, these tales challenge traditional gender roles and affirm the vital role women play in preserving culture and leading their communities.
The interconnectedness between humans and the environment is another recurring theme in Sudanese folktales. Stories featuring animals and natural elements emphasize balance and respect, teaching sustainable practices and the value of coexistence with nature. The use of Sudanese dialects, idioms, and cultural references further enriches these narratives, fostering pride in the nation’s heritage. Tales like Ardeeb Sasso and Oh Dove, Oh Dammam incorporate regional flavors and symbols, showcasing the diversity within Sudan’s cultural landscape. Expanding representation to include folktales from regions such as Darfur, Eastern Sudan, and the Nuba Mountains would further deepen the richness of the national narrative.
Among the iconic stories, Fatima Al-Samha wal Ghoula (Fatima the Beautiful and the Ogre) highlights the triumph of wisdom and bravery over fear, teaching the importance of courage and perseverance. The Son of the Sultan conveys lessons about trust, fairness, and moral discernment, emphasizing that true worth lies in character rather than social status. Tajouj and Mahalliq, a legendary love story akin to Qays and Layla, explores loyalty, love, and the consequences of societal constraints. Together, these tales not only entertain the mind but also preserve and transmit cultural values, offering timeless lessons that resonate across generations. They celebrate Sudan’s rich heritage and serve as a guide for fostering a more harmonious and equitable society.
As oral traditions decline in the face of modern technology, preserving Sudanese folktales has become an urgent cultural necessity. Incorporating these stories into educational curriculums and literacy programs offers a way to connect younger generations with their heritage while fostering creativity and critical thinking. Storytelling sessions can be integrated into schools, using folktales to teach language, history, and moral values through interactive activities like role-playing and illustration. Similarly, literacy programs can utilize these tales to improve reading skills, with riddles and poetic language from the stories enhancing comprehension and engagement.
Digital platforms also present a unique opportunity to revitalize these narratives. Adapting folktales into animated series, e-books, podcasts, or mobile apps can make them accessible and appealing to a modern audience. For instance, apps featuring narrated stories in Sudanese dialects or animated adaptations of iconic tales like Fatima Al-Samha wal Ghoula can preserve their essence while reaching global audiences. Community-driven initiatives, such as storytelling competitions or social media campaigns, can further document and celebrate these narratives. By blending tradition with technology, Sudanese folktales can continue to educate and inspire future generations, safeguarding their invaluable cultural legacy.
Sudanese folktales are more than stories; they are profound expressions of the nation’s cultural identity, reflecting the values, wisdom, and shared experiences of Sudanese society. These narratives not only preserve history but also influence the way Sudanese people see themselves and their communities, fostering a sense of belonging and continuity. By revitalizing these folktales through educational initiatives, digital media, and artistic adaptations, they can continue to inspire creativity, nurture moral values, and celebrate Sudan’s diverse heritage. The richness of الأحاجي السودانية or Sudanese Folktales is a testament to the cultural ingenuity of Sudan and a bridge that connects its past to its present, ensuring its influence endures for generations to come.
Artwork designed by Hind Abdelbagi
Sudanese folktales (أحاجي) hold a cherished place in the nation’s cultural fabric. These stories, traditionally shared by grandmothers, aunts, and older members during long, quiet evenings, are more than mere entertainment. They are vessels of social and cultural values, teaching children important lessons about morality, community, and resilience. However, with the rise of modern entertainment such as smartphones and television, the tradition of oral storytelling is under threat. These folktales, rich in cultural, moral, and educational value, demand preservation and revitalization to ensure their legacy endures.
In rural Sudanese communities, storytelling was not merely a form of entertainment but a vital mode of informal education. Each session often began with the storyteller saying:
“حجّيتكم ما بجّيتكم، خيرًا جانا وجاكم، أكل عشاكم، وجرى خلاكم.” “Hajaitkum ma bajaitkum, khayran jana wa jakum, akal ashakum wa jara khilakum.”
This phrase emphasizes that the storyteller shares the tale purely for entertainment and the benefit of the listeners, with no intention to harm, confuse, or create conflict among them.Traditionally, this opening phrase sets the tone, inviting listeners into the imaginative world of the tale while fostering a sense of communal participation.
These storytelling sessions were more than just amusement; they were educational moments that embedded cultural wisdom, communal values, and critical thinking skills in young listeners, ensuring the transmission of traditions across generations.
Recognizing the threat posed by modernization, the celebrated Sudanese scholar Abdullah Al-Tayyib documented these tales in his book Sudanese Folktales. His work captures the essence of Sudanese oral traditions -especially in the north, and ensures these narratives, passed down through generations, remain accessible for future ones. Through his meticulous compilation, Al-Tayyib safeguarded Sudan’s cultural heritage while highlighting the universal values embedded in its folktales. These tales may not reflect all the diverse and rich environments of Sudan, as they are largely dominated by the myths and stories of Northern Sudan along the Nile, but they express the overall Sudanese experience in the global consciousness in one way or another. Folktales are found throughout Sudan, with many tribes having their own unique stories that even preserve part of their history through these tales.
Sudanese folktales offer profound insights into the region's social and cultural values, presenting moral lessons through rich narratives and memorable characters. These tales highlight qualities such as intelligence, patience, and resourcefulness as essential for navigating life’s challenges, while promoting virtues like fairness, loyalty, and compassion.
The fox, or Al-Dib, is a recurring character known for its cunning and wit. In various stories, it uses intelligence to outsmart others, reinforcing the idea that cleverness and adaptability are crucial for overcoming challenges. Similarly, the wise elder, Al-Shaykh, often serves as a mentor, offering guidance and wisdom gained through experience. These figures underscore the importance of reflection, foresight, and understanding, illustrating that knowledge accumulated over time is invaluable for facing life’s trials.
Sudanese folktales act as moral compasses, warning against greed, dishonesty, and selfishness while celebrating fairness, loyalty, and compassion. In The Son of the Sultan, for instance, a young prince tests the fairness of his companions by offering them three eggs. Only the son of a woodcutter divides them equally, proving himself trustworthy and ultimately becoming the prince’s closest advisor.
On the other hand, women in these stories are frequently portrayed as strong and resourceful, overcoming adversity with courage and ingenuity. By centering women as narrators and protagonists, these tales challenge traditional gender roles and affirm the vital role women play in preserving culture and leading their communities.
The interconnectedness between humans and the environment is another recurring theme in Sudanese folktales. Stories featuring animals and natural elements emphasize balance and respect, teaching sustainable practices and the value of coexistence with nature. The use of Sudanese dialects, idioms, and cultural references further enriches these narratives, fostering pride in the nation’s heritage. Tales like Ardeeb Sasso and Oh Dove, Oh Dammam incorporate regional flavors and symbols, showcasing the diversity within Sudan’s cultural landscape. Expanding representation to include folktales from regions such as Darfur, Eastern Sudan, and the Nuba Mountains would further deepen the richness of the national narrative.
Among the iconic stories, Fatima Al-Samha wal Ghoula (Fatima the Beautiful and the Ogre) highlights the triumph of wisdom and bravery over fear, teaching the importance of courage and perseverance. The Son of the Sultan conveys lessons about trust, fairness, and moral discernment, emphasizing that true worth lies in character rather than social status. Tajouj and Mahalliq, a legendary love story akin to Qays and Layla, explores loyalty, love, and the consequences of societal constraints. Together, these tales not only entertain the mind but also preserve and transmit cultural values, offering timeless lessons that resonate across generations. They celebrate Sudan’s rich heritage and serve as a guide for fostering a more harmonious and equitable society.
As oral traditions decline in the face of modern technology, preserving Sudanese folktales has become an urgent cultural necessity. Incorporating these stories into educational curriculums and literacy programs offers a way to connect younger generations with their heritage while fostering creativity and critical thinking. Storytelling sessions can be integrated into schools, using folktales to teach language, history, and moral values through interactive activities like role-playing and illustration. Similarly, literacy programs can utilize these tales to improve reading skills, with riddles and poetic language from the stories enhancing comprehension and engagement.
Digital platforms also present a unique opportunity to revitalize these narratives. Adapting folktales into animated series, e-books, podcasts, or mobile apps can make them accessible and appealing to a modern audience. For instance, apps featuring narrated stories in Sudanese dialects or animated adaptations of iconic tales like Fatima Al-Samha wal Ghoula can preserve their essence while reaching global audiences. Community-driven initiatives, such as storytelling competitions or social media campaigns, can further document and celebrate these narratives. By blending tradition with technology, Sudanese folktales can continue to educate and inspire future generations, safeguarding their invaluable cultural legacy.
Sudanese folktales are more than stories; they are profound expressions of the nation’s cultural identity, reflecting the values, wisdom, and shared experiences of Sudanese society. These narratives not only preserve history but also influence the way Sudanese people see themselves and their communities, fostering a sense of belonging and continuity. By revitalizing these folktales through educational initiatives, digital media, and artistic adaptations, they can continue to inspire creativity, nurture moral values, and celebrate Sudan’s diverse heritage. The richness of الأحاجي السودانية or Sudanese Folktales is a testament to the cultural ingenuity of Sudan and a bridge that connects its past to its present, ensuring its influence endures for generations to come.
Artwork designed by Hind Abdelbagi
Mail in the Mahdist State
Mail in the Mahdist State
The Mahdist State
(1302-1316 AH / 1885-1898 AD)
The modern postal system was introduced to Sudan during the rule of the Pashas and Khedives. This important and sensitive facility received significant attention from Muhammad Ali Pasha and his successors who ruled Sudan from 1821 until the liberation of Khartoum in January, 1885. One of the important factors that contributed to the development of the postal system in Sudan was its expansion during the reign of Khedive Ismail, who is regarded a pioneer of modernization in Sudan. He worked to connect all regions of Sudan through a network of modern postal and telegraph services. He also connected all ports on the Red Sea, such as Zilea, Berbera, HarYeahar, and Massawa, with Sawakin, which represented the centre and hub of these East African ports with Alexandria and Cairo. Inside Sudan the network was extended to various regions such as Darfur, Bahr al-Ghazal, Equatoria, and Eastern Sudan, which were linked by a telegraph network to the capital Khartoum and from there to Cairo. At the time, this was the longest network of telegraph lines on the continent.
As a result, telegraph offices spread across many cities and towns such as Halfa, Dongola, Berber, Khartoum, Kasala, Sawakin, Gadarif, White Nile, El Fashir, Wau and other large cities. In addition to the telegraph, there was a great need to connect different parts of Sudan via postal services, which were significantly facilitated by camels, horses, river boats, and vessels. The postal service received considerable attention from the succession of governors who ruled Sudan, as it represented one of the vital means for disseminating news about trade, merchants, foreigners, and various daily government transactions. This service contributed to facilitating and connecting different parts of Sudan.
After the liberation of Khartoum in January 1885 by the forces of Imam Al-Mahdi, the Mahdist regime showed a great interest in postal services due to the important and active role it played in managing the state and delivering documents and letters to various regions. This is evidenced by the Khalifa Abdullah’s attention to postal matters and his assignment of specific scribes, whom he called the ‘secret scribes’ to each amir or prince. He also worked on selecting the best men characterized by honesty, trustworthiness, and confidentiality to transport the state’s mail to its various regions. Additionally, he allocated the best camels and horses for the mail carriers and ordered that they be provided with the necessary facilities by the emirs and leaders of the Mahdist state in the different areas through which the mail passed. He gave them written orders to facilitate their tasks in case any of them needed to request assistance from the governor of the specified area or from the general public.
The Khalifa Abdullah assigned four scribes to draft his various letters and correspondences to leaders, princes, and sheikhs, and they were called the "El-Makhsoussin," meaning the private writers for Khalifa Abdullah’s letters. Due to the importance of mail to the Khalifa, he dedicated a specific time each morning to reviewing incoming messages from the different regions, which were accompanied by an oral report from the mail carrier, serving as a supplement to the content of the letter. The Khalifa relied on the oral report alongside the written one in making his decisions, as he could not visit the various regions of the state. In addition to the scribes of the letters, there were specific scribes for amir Yaqub (jorab el-Ray), the second man in the state after the Khalifa, and each amir, or regional governor, had their scribes as well. Military leaders also had their own scribes.
For letters and messages to be officially recognized in the Mahdist state, they had to be sealed with their owner’s seal, as the seal was proof of the authenticity of the message. Thus, seals appeared in the Mahdist state, with Imam Al-Mahdi having four seals, one of which bore the inscription “la Illah ila Allah Mohamed Rasoul Allah, Muhammad Ahmad, Mahdi Abdullah 1292 AH,” considered the first seal of Imam Al- Mahdi. The Khalifa Abdullah’s seal was oval-shaped, inscribed with the phrase “Hasbona Allah wa nim alwakil.” In addition to the Mahdi and the Khalifa, each amir , leader, and official in the Mahdist state had their own seal, and they were not allowed to replace it or create another in case of loss without written permission from the Khalifa Abdullah.
In order for the Mahdist state to continue carrying out its written tasks, it relied on the paper obtained from the previous Pasha and Khedive rule in Sudan. However, despite the large quantities of paper at the outset these began to dwindle and they were soon faced with a shortage. Therefore, orders were issued by the Khalifa and Amir Yaqub to all amirs, leaders, and workers in the various departments, instructing them to rationalize the use of paper and not to write on paper except for important matters that warranted it.
By tracking the postal system in the Mahdist state, it becomes evident that groups of individuals belonging to specific tribes worked in postal service, including the Ababda, the Jaaliya, the Taaisha, and the Hadandawa. To develop this important and sensitive institution in the Mahdist state, the treasurer Ibrahim Wad Adlan (1302-1307 AH / 1885-1889 AD) presented an important proposal aimed at improving and increasing the effectiveness of the postal system in the state, but his proposal was not accepted by the Khalifa, who preferred to continue with the traditional postal system.
In general, there are a number of tasks that the postal service successfully accomplished in the Mahdist state, including; connecting the various regions of the state to the capital, Omdurman; facilitating the Khalifa Abdullah’s access to information in various ways; enabling him to monitor the amirs, leaders, and workers in their districts and increasing the effectiveness of the intelligence system in the Mahdist state.
Artwork designed by Hind Abdelbagi
The Mahdist State
(1302-1316 AH / 1885-1898 AD)
The modern postal system was introduced to Sudan during the rule of the Pashas and Khedives. This important and sensitive facility received significant attention from Muhammad Ali Pasha and his successors who ruled Sudan from 1821 until the liberation of Khartoum in January, 1885. One of the important factors that contributed to the development of the postal system in Sudan was its expansion during the reign of Khedive Ismail, who is regarded a pioneer of modernization in Sudan. He worked to connect all regions of Sudan through a network of modern postal and telegraph services. He also connected all ports on the Red Sea, such as Zilea, Berbera, HarYeahar, and Massawa, with Sawakin, which represented the centre and hub of these East African ports with Alexandria and Cairo. Inside Sudan the network was extended to various regions such as Darfur, Bahr al-Ghazal, Equatoria, and Eastern Sudan, which were linked by a telegraph network to the capital Khartoum and from there to Cairo. At the time, this was the longest network of telegraph lines on the continent.
As a result, telegraph offices spread across many cities and towns such as Halfa, Dongola, Berber, Khartoum, Kasala, Sawakin, Gadarif, White Nile, El Fashir, Wau and other large cities. In addition to the telegraph, there was a great need to connect different parts of Sudan via postal services, which were significantly facilitated by camels, horses, river boats, and vessels. The postal service received considerable attention from the succession of governors who ruled Sudan, as it represented one of the vital means for disseminating news about trade, merchants, foreigners, and various daily government transactions. This service contributed to facilitating and connecting different parts of Sudan.
After the liberation of Khartoum in January 1885 by the forces of Imam Al-Mahdi, the Mahdist regime showed a great interest in postal services due to the important and active role it played in managing the state and delivering documents and letters to various regions. This is evidenced by the Khalifa Abdullah’s attention to postal matters and his assignment of specific scribes, whom he called the ‘secret scribes’ to each amir or prince. He also worked on selecting the best men characterized by honesty, trustworthiness, and confidentiality to transport the state’s mail to its various regions. Additionally, he allocated the best camels and horses for the mail carriers and ordered that they be provided with the necessary facilities by the emirs and leaders of the Mahdist state in the different areas through which the mail passed. He gave them written orders to facilitate their tasks in case any of them needed to request assistance from the governor of the specified area or from the general public.
The Khalifa Abdullah assigned four scribes to draft his various letters and correspondences to leaders, princes, and sheikhs, and they were called the "El-Makhsoussin," meaning the private writers for Khalifa Abdullah’s letters. Due to the importance of mail to the Khalifa, he dedicated a specific time each morning to reviewing incoming messages from the different regions, which were accompanied by an oral report from the mail carrier, serving as a supplement to the content of the letter. The Khalifa relied on the oral report alongside the written one in making his decisions, as he could not visit the various regions of the state. In addition to the scribes of the letters, there were specific scribes for amir Yaqub (jorab el-Ray), the second man in the state after the Khalifa, and each amir, or regional governor, had their scribes as well. Military leaders also had their own scribes.
For letters and messages to be officially recognized in the Mahdist state, they had to be sealed with their owner’s seal, as the seal was proof of the authenticity of the message. Thus, seals appeared in the Mahdist state, with Imam Al-Mahdi having four seals, one of which bore the inscription “la Illah ila Allah Mohamed Rasoul Allah, Muhammad Ahmad, Mahdi Abdullah 1292 AH,” considered the first seal of Imam Al- Mahdi. The Khalifa Abdullah’s seal was oval-shaped, inscribed with the phrase “Hasbona Allah wa nim alwakil.” In addition to the Mahdi and the Khalifa, each amir , leader, and official in the Mahdist state had their own seal, and they were not allowed to replace it or create another in case of loss without written permission from the Khalifa Abdullah.
In order for the Mahdist state to continue carrying out its written tasks, it relied on the paper obtained from the previous Pasha and Khedive rule in Sudan. However, despite the large quantities of paper at the outset these began to dwindle and they were soon faced with a shortage. Therefore, orders were issued by the Khalifa and Amir Yaqub to all amirs, leaders, and workers in the various departments, instructing them to rationalize the use of paper and not to write on paper except for important matters that warranted it.
By tracking the postal system in the Mahdist state, it becomes evident that groups of individuals belonging to specific tribes worked in postal service, including the Ababda, the Jaaliya, the Taaisha, and the Hadandawa. To develop this important and sensitive institution in the Mahdist state, the treasurer Ibrahim Wad Adlan (1302-1307 AH / 1885-1889 AD) presented an important proposal aimed at improving and increasing the effectiveness of the postal system in the state, but his proposal was not accepted by the Khalifa, who preferred to continue with the traditional postal system.
In general, there are a number of tasks that the postal service successfully accomplished in the Mahdist state, including; connecting the various regions of the state to the capital, Omdurman; facilitating the Khalifa Abdullah’s access to information in various ways; enabling him to monitor the amirs, leaders, and workers in their districts and increasing the effectiveness of the intelligence system in the Mahdist state.
Artwork designed by Hind Abdelbagi
The Mahdist State
(1302-1316 AH / 1885-1898 AD)
The modern postal system was introduced to Sudan during the rule of the Pashas and Khedives. This important and sensitive facility received significant attention from Muhammad Ali Pasha and his successors who ruled Sudan from 1821 until the liberation of Khartoum in January, 1885. One of the important factors that contributed to the development of the postal system in Sudan was its expansion during the reign of Khedive Ismail, who is regarded a pioneer of modernization in Sudan. He worked to connect all regions of Sudan through a network of modern postal and telegraph services. He also connected all ports on the Red Sea, such as Zilea, Berbera, HarYeahar, and Massawa, with Sawakin, which represented the centre and hub of these East African ports with Alexandria and Cairo. Inside Sudan the network was extended to various regions such as Darfur, Bahr al-Ghazal, Equatoria, and Eastern Sudan, which were linked by a telegraph network to the capital Khartoum and from there to Cairo. At the time, this was the longest network of telegraph lines on the continent.
As a result, telegraph offices spread across many cities and towns such as Halfa, Dongola, Berber, Khartoum, Kasala, Sawakin, Gadarif, White Nile, El Fashir, Wau and other large cities. In addition to the telegraph, there was a great need to connect different parts of Sudan via postal services, which were significantly facilitated by camels, horses, river boats, and vessels. The postal service received considerable attention from the succession of governors who ruled Sudan, as it represented one of the vital means for disseminating news about trade, merchants, foreigners, and various daily government transactions. This service contributed to facilitating and connecting different parts of Sudan.
After the liberation of Khartoum in January 1885 by the forces of Imam Al-Mahdi, the Mahdist regime showed a great interest in postal services due to the important and active role it played in managing the state and delivering documents and letters to various regions. This is evidenced by the Khalifa Abdullah’s attention to postal matters and his assignment of specific scribes, whom he called the ‘secret scribes’ to each amir or prince. He also worked on selecting the best men characterized by honesty, trustworthiness, and confidentiality to transport the state’s mail to its various regions. Additionally, he allocated the best camels and horses for the mail carriers and ordered that they be provided with the necessary facilities by the emirs and leaders of the Mahdist state in the different areas through which the mail passed. He gave them written orders to facilitate their tasks in case any of them needed to request assistance from the governor of the specified area or from the general public.
The Khalifa Abdullah assigned four scribes to draft his various letters and correspondences to leaders, princes, and sheikhs, and they were called the "El-Makhsoussin," meaning the private writers for Khalifa Abdullah’s letters. Due to the importance of mail to the Khalifa, he dedicated a specific time each morning to reviewing incoming messages from the different regions, which were accompanied by an oral report from the mail carrier, serving as a supplement to the content of the letter. The Khalifa relied on the oral report alongside the written one in making his decisions, as he could not visit the various regions of the state. In addition to the scribes of the letters, there were specific scribes for amir Yaqub (jorab el-Ray), the second man in the state after the Khalifa, and each amir, or regional governor, had their scribes as well. Military leaders also had their own scribes.
For letters and messages to be officially recognized in the Mahdist state, they had to be sealed with their owner’s seal, as the seal was proof of the authenticity of the message. Thus, seals appeared in the Mahdist state, with Imam Al-Mahdi having four seals, one of which bore the inscription “la Illah ila Allah Mohamed Rasoul Allah, Muhammad Ahmad, Mahdi Abdullah 1292 AH,” considered the first seal of Imam Al- Mahdi. The Khalifa Abdullah’s seal was oval-shaped, inscribed with the phrase “Hasbona Allah wa nim alwakil.” In addition to the Mahdi and the Khalifa, each amir , leader, and official in the Mahdist state had their own seal, and they were not allowed to replace it or create another in case of loss without written permission from the Khalifa Abdullah.
In order for the Mahdist state to continue carrying out its written tasks, it relied on the paper obtained from the previous Pasha and Khedive rule in Sudan. However, despite the large quantities of paper at the outset these began to dwindle and they were soon faced with a shortage. Therefore, orders were issued by the Khalifa and Amir Yaqub to all amirs, leaders, and workers in the various departments, instructing them to rationalize the use of paper and not to write on paper except for important matters that warranted it.
By tracking the postal system in the Mahdist state, it becomes evident that groups of individuals belonging to specific tribes worked in postal service, including the Ababda, the Jaaliya, the Taaisha, and the Hadandawa. To develop this important and sensitive institution in the Mahdist state, the treasurer Ibrahim Wad Adlan (1302-1307 AH / 1885-1889 AD) presented an important proposal aimed at improving and increasing the effectiveness of the postal system in the state, but his proposal was not accepted by the Khalifa, who preferred to continue with the traditional postal system.
In general, there are a number of tasks that the postal service successfully accomplished in the Mahdist state, including; connecting the various regions of the state to the capital, Omdurman; facilitating the Khalifa Abdullah’s access to information in various ways; enabling him to monitor the amirs, leaders, and workers in their districts and increasing the effectiveness of the intelligence system in the Mahdist state.
Artwork designed by Hind Abdelbagi
Al-Hajar printing press in Sudan (The Stone Press)
Al-Hajar printing press in Sudan (The Stone Press)
Printing is considered one of humanity’s greatest inventions due to its importance in capturing and disseminating knowledge. The printing press, in its various forms, significantly contributed to the growth and development of many civilizations in Europe, the Far East, and the Arab world.
In Sudan, the introduction of the printing press is linked to Egyptian rule under Mohamed Ali Pasha. The first printing press to enter Sudan was a small press known as Al-Amiriya or Al-Hajar stone press believed to be of French origin because all the stone presses that entered Egypt during that period were French. For the new press in Khartoum to operate effectively, a specialized team accompanied it to Sudan, led by Ibrahim Afendi Ahmed along with a group of Egyptian technicians. After his death, Ibrahim Afendi Ahmed was succeeded by his son Hassan Bey, who by now had acquired the nickname Al-Matbaji, meaning printer. Today, the Al-Matbaji family is a household name in Sudan.
Al-Amiriya press succeeded in meeting the printed material requirments of schools in Khartoum and various government institutions around the country. It also helped cover the needs of the government in Khartoum in terms of paper and stamps, without which government procedures could not have been carried out, as well as notebooks and other paper related items.
The press was located within the military HQ building in Khartoum, which is located near the current presidential palace. A small paper factory was attached to the press to help meet the country’s paper needs, and was so successful that all traders in Khartoum and other Sudanese cities obtained their paper supplies from this factory. The press performed its mission very well, and was even used by Gordon Pasha to issue financial bonds, known as Gordon Bonds, in 1884 when Khartoum was besieged by Mahdist troops which resulted in a shortage of currency. This was the only means by which to pay the salaries of soldiers trapped within the city.
On January 26, 1885 the Mahdi’s forces led by Mohamed Ahmad Al-Mahdi succeeded in taking control of Khartoum and among the most important assets that the Mahdists acquired was the stone printing press. The press received significant attention from the Khalifa, Abdullah al-Tayshi, the successor of the Mahdi, who decided to relocate it from the military command in Khartoum to Omdurman, the new capital of the Mahdist state.
To ensure the press continued to operate, the Khalifa ordered that it be affiliated to the central treasury in Omdurman and be part of the military unit in the city. The Khalifa then summoned individuals who had direct experience of the printing press during the rule of the Egyptian Pashas in Sudan to be part of the new operating staff.
The Khalifa succeeded in gathering a large number of experienced individuals in this field, and the press resumed its work but this time it was under the Mahdist state. Prince Mukhtar Badi, originating from the Danagla tribe but who lived in Bara, in the Kordofan region, was appointed administrator of the press, assisted by someone called Hasan Satti. In addition, several Copts and scribes, who had worked at the press during the Pashas rule of Sudan were also employed. Among those who contributed their expertise to the press were Mohamed Zahni, Hasan Sala, Mohamed al-Amin, Omar al-Azhari, and Ibrahim al-Matbaji.
In the month of Shaban in the year 1303 AH, the printing press began to operate producing numerous documents, books, and internal and external correspondences. The administrative structure of the press was straightforward. At its head was the press administrator in the rank of amir or prince. There were also language proofreaders and supervisors responsible for preparing, reviewing, and approving the texts before they went to print. These included Abu al-Gasim Ahmad Hashim and Al-Mudathir Ibrahim al-Hijaz. There was also a press storekeeper.
Through this simple administrative structure, the press was able to produce many publications, documents, and a variety of books commissioned by the Khalifa. Nevertheless, the facility also faced several difficulties, most notably a shortage of paper. This was because the Mahdist state was unable to import paper from abroad due to the blockade imposed by Britain. Thus, with the stock of paper that the state had seized significantly dwindling as a result of daily consumption, Prince Yagub (Jorab al-Ray) reduced the quantity of paper allocated to various regions, princes, and other departments of the state. The second problem faced by the printing press was a rebellion by some of its workers against the authority of the Khalifa which led to the destruction of paper, ink cartridges, and printing tools which was done to deprive the state of the valuable service provided by the printing press.
Following the British victory over the Mahdist forces at the Battle of Omdurman on December 2 1898, and their subsequent control over the country, the British seized the Al-Hajar printing press. The first editions of the colonial publication The Gazette, as well as the text of the Anglo-Egyptian Condominium Agreement on Sudan, were printed there.
This historical narrative of the Al-Hajar printing press in Sudan reveals that it played a crucial role in three distinct historical periods of the country and at each stage, it fulfilled its function effectively. Some of the most significant accomplishments of the press include: fulfilling all the printing requirements of the Sudanese government, producing account books for merchants in Khartoum and other Sudanese cities, printing proclamations made by the Mahdi and the Khalifa, as well as various books during the Mahdist period and printing the 1899 agreement between Britain and Egypt regarding Sudan, as well as orders and directives from the colonial administration to the Sudanese people during its early days.
Artwork designed by Hind Abdelbagi
Printing is considered one of humanity’s greatest inventions due to its importance in capturing and disseminating knowledge. The printing press, in its various forms, significantly contributed to the growth and development of many civilizations in Europe, the Far East, and the Arab world.
In Sudan, the introduction of the printing press is linked to Egyptian rule under Mohamed Ali Pasha. The first printing press to enter Sudan was a small press known as Al-Amiriya or Al-Hajar stone press believed to be of French origin because all the stone presses that entered Egypt during that period were French. For the new press in Khartoum to operate effectively, a specialized team accompanied it to Sudan, led by Ibrahim Afendi Ahmed along with a group of Egyptian technicians. After his death, Ibrahim Afendi Ahmed was succeeded by his son Hassan Bey, who by now had acquired the nickname Al-Matbaji, meaning printer. Today, the Al-Matbaji family is a household name in Sudan.
Al-Amiriya press succeeded in meeting the printed material requirments of schools in Khartoum and various government institutions around the country. It also helped cover the needs of the government in Khartoum in terms of paper and stamps, without which government procedures could not have been carried out, as well as notebooks and other paper related items.
The press was located within the military HQ building in Khartoum, which is located near the current presidential palace. A small paper factory was attached to the press to help meet the country’s paper needs, and was so successful that all traders in Khartoum and other Sudanese cities obtained their paper supplies from this factory. The press performed its mission very well, and was even used by Gordon Pasha to issue financial bonds, known as Gordon Bonds, in 1884 when Khartoum was besieged by Mahdist troops which resulted in a shortage of currency. This was the only means by which to pay the salaries of soldiers trapped within the city.
On January 26, 1885 the Mahdi’s forces led by Mohamed Ahmad Al-Mahdi succeeded in taking control of Khartoum and among the most important assets that the Mahdists acquired was the stone printing press. The press received significant attention from the Khalifa, Abdullah al-Tayshi, the successor of the Mahdi, who decided to relocate it from the military command in Khartoum to Omdurman, the new capital of the Mahdist state.
To ensure the press continued to operate, the Khalifa ordered that it be affiliated to the central treasury in Omdurman and be part of the military unit in the city. The Khalifa then summoned individuals who had direct experience of the printing press during the rule of the Egyptian Pashas in Sudan to be part of the new operating staff.
The Khalifa succeeded in gathering a large number of experienced individuals in this field, and the press resumed its work but this time it was under the Mahdist state. Prince Mukhtar Badi, originating from the Danagla tribe but who lived in Bara, in the Kordofan region, was appointed administrator of the press, assisted by someone called Hasan Satti. In addition, several Copts and scribes, who had worked at the press during the Pashas rule of Sudan were also employed. Among those who contributed their expertise to the press were Mohamed Zahni, Hasan Sala, Mohamed al-Amin, Omar al-Azhari, and Ibrahim al-Matbaji.
In the month of Shaban in the year 1303 AH, the printing press began to operate producing numerous documents, books, and internal and external correspondences. The administrative structure of the press was straightforward. At its head was the press administrator in the rank of amir or prince. There were also language proofreaders and supervisors responsible for preparing, reviewing, and approving the texts before they went to print. These included Abu al-Gasim Ahmad Hashim and Al-Mudathir Ibrahim al-Hijaz. There was also a press storekeeper.
Through this simple administrative structure, the press was able to produce many publications, documents, and a variety of books commissioned by the Khalifa. Nevertheless, the facility also faced several difficulties, most notably a shortage of paper. This was because the Mahdist state was unable to import paper from abroad due to the blockade imposed by Britain. Thus, with the stock of paper that the state had seized significantly dwindling as a result of daily consumption, Prince Yagub (Jorab al-Ray) reduced the quantity of paper allocated to various regions, princes, and other departments of the state. The second problem faced by the printing press was a rebellion by some of its workers against the authority of the Khalifa which led to the destruction of paper, ink cartridges, and printing tools which was done to deprive the state of the valuable service provided by the printing press.
Following the British victory over the Mahdist forces at the Battle of Omdurman on December 2 1898, and their subsequent control over the country, the British seized the Al-Hajar printing press. The first editions of the colonial publication The Gazette, as well as the text of the Anglo-Egyptian Condominium Agreement on Sudan, were printed there.
This historical narrative of the Al-Hajar printing press in Sudan reveals that it played a crucial role in three distinct historical periods of the country and at each stage, it fulfilled its function effectively. Some of the most significant accomplishments of the press include: fulfilling all the printing requirements of the Sudanese government, producing account books for merchants in Khartoum and other Sudanese cities, printing proclamations made by the Mahdi and the Khalifa, as well as various books during the Mahdist period and printing the 1899 agreement between Britain and Egypt regarding Sudan, as well as orders and directives from the colonial administration to the Sudanese people during its early days.
Artwork designed by Hind Abdelbagi
Printing is considered one of humanity’s greatest inventions due to its importance in capturing and disseminating knowledge. The printing press, in its various forms, significantly contributed to the growth and development of many civilizations in Europe, the Far East, and the Arab world.
In Sudan, the introduction of the printing press is linked to Egyptian rule under Mohamed Ali Pasha. The first printing press to enter Sudan was a small press known as Al-Amiriya or Al-Hajar stone press believed to be of French origin because all the stone presses that entered Egypt during that period were French. For the new press in Khartoum to operate effectively, a specialized team accompanied it to Sudan, led by Ibrahim Afendi Ahmed along with a group of Egyptian technicians. After his death, Ibrahim Afendi Ahmed was succeeded by his son Hassan Bey, who by now had acquired the nickname Al-Matbaji, meaning printer. Today, the Al-Matbaji family is a household name in Sudan.
Al-Amiriya press succeeded in meeting the printed material requirments of schools in Khartoum and various government institutions around the country. It also helped cover the needs of the government in Khartoum in terms of paper and stamps, without which government procedures could not have been carried out, as well as notebooks and other paper related items.
The press was located within the military HQ building in Khartoum, which is located near the current presidential palace. A small paper factory was attached to the press to help meet the country’s paper needs, and was so successful that all traders in Khartoum and other Sudanese cities obtained their paper supplies from this factory. The press performed its mission very well, and was even used by Gordon Pasha to issue financial bonds, known as Gordon Bonds, in 1884 when Khartoum was besieged by Mahdist troops which resulted in a shortage of currency. This was the only means by which to pay the salaries of soldiers trapped within the city.
On January 26, 1885 the Mahdi’s forces led by Mohamed Ahmad Al-Mahdi succeeded in taking control of Khartoum and among the most important assets that the Mahdists acquired was the stone printing press. The press received significant attention from the Khalifa, Abdullah al-Tayshi, the successor of the Mahdi, who decided to relocate it from the military command in Khartoum to Omdurman, the new capital of the Mahdist state.
To ensure the press continued to operate, the Khalifa ordered that it be affiliated to the central treasury in Omdurman and be part of the military unit in the city. The Khalifa then summoned individuals who had direct experience of the printing press during the rule of the Egyptian Pashas in Sudan to be part of the new operating staff.
The Khalifa succeeded in gathering a large number of experienced individuals in this field, and the press resumed its work but this time it was under the Mahdist state. Prince Mukhtar Badi, originating from the Danagla tribe but who lived in Bara, in the Kordofan region, was appointed administrator of the press, assisted by someone called Hasan Satti. In addition, several Copts and scribes, who had worked at the press during the Pashas rule of Sudan were also employed. Among those who contributed their expertise to the press were Mohamed Zahni, Hasan Sala, Mohamed al-Amin, Omar al-Azhari, and Ibrahim al-Matbaji.
In the month of Shaban in the year 1303 AH, the printing press began to operate producing numerous documents, books, and internal and external correspondences. The administrative structure of the press was straightforward. At its head was the press administrator in the rank of amir or prince. There were also language proofreaders and supervisors responsible for preparing, reviewing, and approving the texts before they went to print. These included Abu al-Gasim Ahmad Hashim and Al-Mudathir Ibrahim al-Hijaz. There was also a press storekeeper.
Through this simple administrative structure, the press was able to produce many publications, documents, and a variety of books commissioned by the Khalifa. Nevertheless, the facility also faced several difficulties, most notably a shortage of paper. This was because the Mahdist state was unable to import paper from abroad due to the blockade imposed by Britain. Thus, with the stock of paper that the state had seized significantly dwindling as a result of daily consumption, Prince Yagub (Jorab al-Ray) reduced the quantity of paper allocated to various regions, princes, and other departments of the state. The second problem faced by the printing press was a rebellion by some of its workers against the authority of the Khalifa which led to the destruction of paper, ink cartridges, and printing tools which was done to deprive the state of the valuable service provided by the printing press.
Following the British victory over the Mahdist forces at the Battle of Omdurman on December 2 1898, and their subsequent control over the country, the British seized the Al-Hajar printing press. The first editions of the colonial publication The Gazette, as well as the text of the Anglo-Egyptian Condominium Agreement on Sudan, were printed there.
This historical narrative of the Al-Hajar printing press in Sudan reveals that it played a crucial role in three distinct historical periods of the country and at each stage, it fulfilled its function effectively. Some of the most significant accomplishments of the press include: fulfilling all the printing requirements of the Sudanese government, producing account books for merchants in Khartoum and other Sudanese cities, printing proclamations made by the Mahdi and the Khalifa, as well as various books during the Mahdist period and printing the 1899 agreement between Britain and Egypt regarding Sudan, as well as orders and directives from the colonial administration to the Sudanese people during its early days.
Artwork designed by Hind Abdelbagi
Print press
Print press
Mahdia Period (1885-1899)
Printing press of the type introduced under the Turkiyya (1821-1885), but this printing press was used during the Mahdia to print the Mahdi's ratib (prayer-book written by The Mahdi) and all official letters, such as the Da’wa letters Al Imam Al Mahdiya sent to various provinces, Egypt, Chinguetti, Istanbul, and Nigeria, as well as warning messages sent by Al Khalifa to the Queen of Britain, the Wali of Egypt, and the Sultan of the Ottoman Empire.
Khalifa House museum
Mahdia Period (1885-1899)
Printing press of the type introduced under the Turkiyya (1821-1885), but this printing press was used during the Mahdia to print the Mahdi's ratib (prayer-book written by The Mahdi) and all official letters, such as the Da’wa letters Al Imam Al Mahdiya sent to various provinces, Egypt, Chinguetti, Istanbul, and Nigeria, as well as warning messages sent by Al Khalifa to the Queen of Britain, the Wali of Egypt, and the Sultan of the Ottoman Empire.
Khalifa House museum
Mahdia Period (1885-1899)
Printing press of the type introduced under the Turkiyya (1821-1885), but this printing press was used during the Mahdia to print the Mahdi's ratib (prayer-book written by The Mahdi) and all official letters, such as the Da’wa letters Al Imam Al Mahdiya sent to various provinces, Egypt, Chinguetti, Istanbul, and Nigeria, as well as warning messages sent by Al Khalifa to the Queen of Britain, the Wali of Egypt, and the Sultan of the Ottoman Empire.
Khalifa House museum
Stamps
Stamps
The following collection of stamps is from the personal collections of Ismail Abdallah Mohammed Yousif. Ismail, a teacher and journalist, lived in Omdurman and had turned his house into a museum for the community. He also frequently participated in festivals and exhibitions to showcase his collection which includes over 1,000 magazines, many of which date from the 1950-70s, and over 1,000 objects including newspapers, stamps, objects such jewellery, antique kitchenware, gramophones, film projectors and much more.
These stamps, as well as many of the items in his collection, are published on the Sudan Memory site.
Sudan has a long history of stamps going back to pre-independence and the famous camel postman design. Stamps commemorating momentous events such as the country’s independence from British rule received prime position in the media. “Newly formed cabinet holds its first meeting. Sudan independence commemorative stamps go on sale,” is the headline of The Sudan Times in 1956 (National Records Office collection of newspapers on the Sudan Memory website). Since then, stamps have become a record of the different interpretations of national identity throughout Sudan’s history.
Cover picture © Sudanese stamps commemorating the centenary of the Karari Invasion - 150 dinars. (National Records Office collection of manuscripts on the Sudan Memory website).
The following collection of stamps is from the personal collections of Ismail Abdallah Mohammed Yousif. Ismail, a teacher and journalist, lived in Omdurman and had turned his house into a museum for the community. He also frequently participated in festivals and exhibitions to showcase his collection which includes over 1,000 magazines, many of which date from the 1950-70s, and over 1,000 objects including newspapers, stamps, objects such jewellery, antique kitchenware, gramophones, film projectors and much more.
These stamps, as well as many of the items in his collection, are published on the Sudan Memory site.
Sudan has a long history of stamps going back to pre-independence and the famous camel postman design. Stamps commemorating momentous events such as the country’s independence from British rule received prime position in the media. “Newly formed cabinet holds its first meeting. Sudan independence commemorative stamps go on sale,” is the headline of The Sudan Times in 1956 (National Records Office collection of newspapers on the Sudan Memory website). Since then, stamps have become a record of the different interpretations of national identity throughout Sudan’s history.
Cover picture © Sudanese stamps commemorating the centenary of the Karari Invasion - 150 dinars. (National Records Office collection of manuscripts on the Sudan Memory website).
The following collection of stamps is from the personal collections of Ismail Abdallah Mohammed Yousif. Ismail, a teacher and journalist, lived in Omdurman and had turned his house into a museum for the community. He also frequently participated in festivals and exhibitions to showcase his collection which includes over 1,000 magazines, many of which date from the 1950-70s, and over 1,000 objects including newspapers, stamps, objects such jewellery, antique kitchenware, gramophones, film projectors and much more.
These stamps, as well as many of the items in his collection, are published on the Sudan Memory site.
Sudan has a long history of stamps going back to pre-independence and the famous camel postman design. Stamps commemorating momentous events such as the country’s independence from British rule received prime position in the media. “Newly formed cabinet holds its first meeting. Sudan independence commemorative stamps go on sale,” is the headline of The Sudan Times in 1956 (National Records Office collection of newspapers on the Sudan Memory website). Since then, stamps have become a record of the different interpretations of national identity throughout Sudan’s history.
Cover picture © Sudanese stamps commemorating the centenary of the Karari Invasion - 150 dinars. (National Records Office collection of manuscripts on the Sudan Memory website).
Folktales in Sudan: A Cultural Treasure
Folktales in Sudan: A Cultural Treasure
Sudanese folktales (أحاجي) hold a cherished place in the nation’s cultural fabric. These stories, traditionally shared by grandmothers, aunts, and older members during long, quiet evenings, are more than mere entertainment. They are vessels of social and cultural values, teaching children important lessons about morality, community, and resilience. However, with the rise of modern entertainment such as smartphones and television, the tradition of oral storytelling is under threat. These folktales, rich in cultural, moral, and educational value, demand preservation and revitalization to ensure their legacy endures.
In rural Sudanese communities, storytelling was not merely a form of entertainment but a vital mode of informal education. Each session often began with the storyteller saying:
“حجّيتكم ما بجّيتكم، خيرًا جانا وجاكم، أكل عشاكم، وجرى خلاكم.” “Hajaitkum ma bajaitkum, khayran jana wa jakum, akal ashakum wa jara khilakum.”
This phrase emphasizes that the storyteller shares the tale purely for entertainment and the benefit of the listeners, with no intention to harm, confuse, or create conflict among them.Traditionally, this opening phrase sets the tone, inviting listeners into the imaginative world of the tale while fostering a sense of communal participation.
These storytelling sessions were more than just amusement; they were educational moments that embedded cultural wisdom, communal values, and critical thinking skills in young listeners, ensuring the transmission of traditions across generations.
Recognizing the threat posed by modernization, the celebrated Sudanese scholar Abdullah Al-Tayyib documented these tales in his book Sudanese Folktales. His work captures the essence of Sudanese oral traditions -especially in the north, and ensures these narratives, passed down through generations, remain accessible for future ones. Through his meticulous compilation, Al-Tayyib safeguarded Sudan’s cultural heritage while highlighting the universal values embedded in its folktales. These tales may not reflect all the diverse and rich environments of Sudan, as they are largely dominated by the myths and stories of Northern Sudan along the Nile, but they express the overall Sudanese experience in the global consciousness in one way or another. Folktales are found throughout Sudan, with many tribes having their own unique stories that even preserve part of their history through these tales.
Sudanese folktales offer profound insights into the region's social and cultural values, presenting moral lessons through rich narratives and memorable characters. These tales highlight qualities such as intelligence, patience, and resourcefulness as essential for navigating life’s challenges, while promoting virtues like fairness, loyalty, and compassion.
The fox, or Al-Dib, is a recurring character known for its cunning and wit. In various stories, it uses intelligence to outsmart others, reinforcing the idea that cleverness and adaptability are crucial for overcoming challenges. Similarly, the wise elder, Al-Shaykh, often serves as a mentor, offering guidance and wisdom gained through experience. These figures underscore the importance of reflection, foresight, and understanding, illustrating that knowledge accumulated over time is invaluable for facing life’s trials.
Sudanese folktales act as moral compasses, warning against greed, dishonesty, and selfishness while celebrating fairness, loyalty, and compassion. In The Son of the Sultan, for instance, a young prince tests the fairness of his companions by offering them three eggs. Only the son of a woodcutter divides them equally, proving himself trustworthy and ultimately becoming the prince’s closest advisor.
On the other hand, women in these stories are frequently portrayed as strong and resourceful, overcoming adversity with courage and ingenuity. By centering women as narrators and protagonists, these tales challenge traditional gender roles and affirm the vital role women play in preserving culture and leading their communities.
The interconnectedness between humans and the environment is another recurring theme in Sudanese folktales. Stories featuring animals and natural elements emphasize balance and respect, teaching sustainable practices and the value of coexistence with nature. The use of Sudanese dialects, idioms, and cultural references further enriches these narratives, fostering pride in the nation’s heritage. Tales like Ardeeb Sasso and Oh Dove, Oh Dammam incorporate regional flavors and symbols, showcasing the diversity within Sudan’s cultural landscape. Expanding representation to include folktales from regions such as Darfur, Eastern Sudan, and the Nuba Mountains would further deepen the richness of the national narrative.
Among the iconic stories, Fatima Al-Samha wal Ghoula (Fatima the Beautiful and the Ogre) highlights the triumph of wisdom and bravery over fear, teaching the importance of courage and perseverance. The Son of the Sultan conveys lessons about trust, fairness, and moral discernment, emphasizing that true worth lies in character rather than social status. Tajouj and Mahalliq, a legendary love story akin to Qays and Layla, explores loyalty, love, and the consequences of societal constraints. Together, these tales not only entertain the mind but also preserve and transmit cultural values, offering timeless lessons that resonate across generations. They celebrate Sudan’s rich heritage and serve as a guide for fostering a more harmonious and equitable society.
As oral traditions decline in the face of modern technology, preserving Sudanese folktales has become an urgent cultural necessity. Incorporating these stories into educational curriculums and literacy programs offers a way to connect younger generations with their heritage while fostering creativity and critical thinking. Storytelling sessions can be integrated into schools, using folktales to teach language, history, and moral values through interactive activities like role-playing and illustration. Similarly, literacy programs can utilize these tales to improve reading skills, with riddles and poetic language from the stories enhancing comprehension and engagement.
Digital platforms also present a unique opportunity to revitalize these narratives. Adapting folktales into animated series, e-books, podcasts, or mobile apps can make them accessible and appealing to a modern audience. For instance, apps featuring narrated stories in Sudanese dialects or animated adaptations of iconic tales like Fatima Al-Samha wal Ghoula can preserve their essence while reaching global audiences. Community-driven initiatives, such as storytelling competitions or social media campaigns, can further document and celebrate these narratives. By blending tradition with technology, Sudanese folktales can continue to educate and inspire future generations, safeguarding their invaluable cultural legacy.
Sudanese folktales are more than stories; they are profound expressions of the nation’s cultural identity, reflecting the values, wisdom, and shared experiences of Sudanese society. These narratives not only preserve history but also influence the way Sudanese people see themselves and their communities, fostering a sense of belonging and continuity. By revitalizing these folktales through educational initiatives, digital media, and artistic adaptations, they can continue to inspire creativity, nurture moral values, and celebrate Sudan’s diverse heritage. The richness of الأحاجي السودانية or Sudanese Folktales is a testament to the cultural ingenuity of Sudan and a bridge that connects its past to its present, ensuring its influence endures for generations to come.
Artwork designed by Hind Abdelbagi
Sudanese folktales (أحاجي) hold a cherished place in the nation’s cultural fabric. These stories, traditionally shared by grandmothers, aunts, and older members during long, quiet evenings, are more than mere entertainment. They are vessels of social and cultural values, teaching children important lessons about morality, community, and resilience. However, with the rise of modern entertainment such as smartphones and television, the tradition of oral storytelling is under threat. These folktales, rich in cultural, moral, and educational value, demand preservation and revitalization to ensure their legacy endures.
In rural Sudanese communities, storytelling was not merely a form of entertainment but a vital mode of informal education. Each session often began with the storyteller saying:
“حجّيتكم ما بجّيتكم، خيرًا جانا وجاكم، أكل عشاكم، وجرى خلاكم.” “Hajaitkum ma bajaitkum, khayran jana wa jakum, akal ashakum wa jara khilakum.”
This phrase emphasizes that the storyteller shares the tale purely for entertainment and the benefit of the listeners, with no intention to harm, confuse, or create conflict among them.Traditionally, this opening phrase sets the tone, inviting listeners into the imaginative world of the tale while fostering a sense of communal participation.
These storytelling sessions were more than just amusement; they were educational moments that embedded cultural wisdom, communal values, and critical thinking skills in young listeners, ensuring the transmission of traditions across generations.
Recognizing the threat posed by modernization, the celebrated Sudanese scholar Abdullah Al-Tayyib documented these tales in his book Sudanese Folktales. His work captures the essence of Sudanese oral traditions -especially in the north, and ensures these narratives, passed down through generations, remain accessible for future ones. Through his meticulous compilation, Al-Tayyib safeguarded Sudan’s cultural heritage while highlighting the universal values embedded in its folktales. These tales may not reflect all the diverse and rich environments of Sudan, as they are largely dominated by the myths and stories of Northern Sudan along the Nile, but they express the overall Sudanese experience in the global consciousness in one way or another. Folktales are found throughout Sudan, with many tribes having their own unique stories that even preserve part of their history through these tales.
Sudanese folktales offer profound insights into the region's social and cultural values, presenting moral lessons through rich narratives and memorable characters. These tales highlight qualities such as intelligence, patience, and resourcefulness as essential for navigating life’s challenges, while promoting virtues like fairness, loyalty, and compassion.
The fox, or Al-Dib, is a recurring character known for its cunning and wit. In various stories, it uses intelligence to outsmart others, reinforcing the idea that cleverness and adaptability are crucial for overcoming challenges. Similarly, the wise elder, Al-Shaykh, often serves as a mentor, offering guidance and wisdom gained through experience. These figures underscore the importance of reflection, foresight, and understanding, illustrating that knowledge accumulated over time is invaluable for facing life’s trials.
Sudanese folktales act as moral compasses, warning against greed, dishonesty, and selfishness while celebrating fairness, loyalty, and compassion. In The Son of the Sultan, for instance, a young prince tests the fairness of his companions by offering them three eggs. Only the son of a woodcutter divides them equally, proving himself trustworthy and ultimately becoming the prince’s closest advisor.
On the other hand, women in these stories are frequently portrayed as strong and resourceful, overcoming adversity with courage and ingenuity. By centering women as narrators and protagonists, these tales challenge traditional gender roles and affirm the vital role women play in preserving culture and leading their communities.
The interconnectedness between humans and the environment is another recurring theme in Sudanese folktales. Stories featuring animals and natural elements emphasize balance and respect, teaching sustainable practices and the value of coexistence with nature. The use of Sudanese dialects, idioms, and cultural references further enriches these narratives, fostering pride in the nation’s heritage. Tales like Ardeeb Sasso and Oh Dove, Oh Dammam incorporate regional flavors and symbols, showcasing the diversity within Sudan’s cultural landscape. Expanding representation to include folktales from regions such as Darfur, Eastern Sudan, and the Nuba Mountains would further deepen the richness of the national narrative.
Among the iconic stories, Fatima Al-Samha wal Ghoula (Fatima the Beautiful and the Ogre) highlights the triumph of wisdom and bravery over fear, teaching the importance of courage and perseverance. The Son of the Sultan conveys lessons about trust, fairness, and moral discernment, emphasizing that true worth lies in character rather than social status. Tajouj and Mahalliq, a legendary love story akin to Qays and Layla, explores loyalty, love, and the consequences of societal constraints. Together, these tales not only entertain the mind but also preserve and transmit cultural values, offering timeless lessons that resonate across generations. They celebrate Sudan’s rich heritage and serve as a guide for fostering a more harmonious and equitable society.
As oral traditions decline in the face of modern technology, preserving Sudanese folktales has become an urgent cultural necessity. Incorporating these stories into educational curriculums and literacy programs offers a way to connect younger generations with their heritage while fostering creativity and critical thinking. Storytelling sessions can be integrated into schools, using folktales to teach language, history, and moral values through interactive activities like role-playing and illustration. Similarly, literacy programs can utilize these tales to improve reading skills, with riddles and poetic language from the stories enhancing comprehension and engagement.
Digital platforms also present a unique opportunity to revitalize these narratives. Adapting folktales into animated series, e-books, podcasts, or mobile apps can make them accessible and appealing to a modern audience. For instance, apps featuring narrated stories in Sudanese dialects or animated adaptations of iconic tales like Fatima Al-Samha wal Ghoula can preserve their essence while reaching global audiences. Community-driven initiatives, such as storytelling competitions or social media campaigns, can further document and celebrate these narratives. By blending tradition with technology, Sudanese folktales can continue to educate and inspire future generations, safeguarding their invaluable cultural legacy.
Sudanese folktales are more than stories; they are profound expressions of the nation’s cultural identity, reflecting the values, wisdom, and shared experiences of Sudanese society. These narratives not only preserve history but also influence the way Sudanese people see themselves and their communities, fostering a sense of belonging and continuity. By revitalizing these folktales through educational initiatives, digital media, and artistic adaptations, they can continue to inspire creativity, nurture moral values, and celebrate Sudan’s diverse heritage. The richness of الأحاجي السودانية or Sudanese Folktales is a testament to the cultural ingenuity of Sudan and a bridge that connects its past to its present, ensuring its influence endures for generations to come.
Artwork designed by Hind Abdelbagi
Sudanese folktales (أحاجي) hold a cherished place in the nation’s cultural fabric. These stories, traditionally shared by grandmothers, aunts, and older members during long, quiet evenings, are more than mere entertainment. They are vessels of social and cultural values, teaching children important lessons about morality, community, and resilience. However, with the rise of modern entertainment such as smartphones and television, the tradition of oral storytelling is under threat. These folktales, rich in cultural, moral, and educational value, demand preservation and revitalization to ensure their legacy endures.
In rural Sudanese communities, storytelling was not merely a form of entertainment but a vital mode of informal education. Each session often began with the storyteller saying:
“حجّيتكم ما بجّيتكم، خيرًا جانا وجاكم، أكل عشاكم، وجرى خلاكم.” “Hajaitkum ma bajaitkum, khayran jana wa jakum, akal ashakum wa jara khilakum.”
This phrase emphasizes that the storyteller shares the tale purely for entertainment and the benefit of the listeners, with no intention to harm, confuse, or create conflict among them.Traditionally, this opening phrase sets the tone, inviting listeners into the imaginative world of the tale while fostering a sense of communal participation.
These storytelling sessions were more than just amusement; they were educational moments that embedded cultural wisdom, communal values, and critical thinking skills in young listeners, ensuring the transmission of traditions across generations.
Recognizing the threat posed by modernization, the celebrated Sudanese scholar Abdullah Al-Tayyib documented these tales in his book Sudanese Folktales. His work captures the essence of Sudanese oral traditions -especially in the north, and ensures these narratives, passed down through generations, remain accessible for future ones. Through his meticulous compilation, Al-Tayyib safeguarded Sudan’s cultural heritage while highlighting the universal values embedded in its folktales. These tales may not reflect all the diverse and rich environments of Sudan, as they are largely dominated by the myths and stories of Northern Sudan along the Nile, but they express the overall Sudanese experience in the global consciousness in one way or another. Folktales are found throughout Sudan, with many tribes having their own unique stories that even preserve part of their history through these tales.
Sudanese folktales offer profound insights into the region's social and cultural values, presenting moral lessons through rich narratives and memorable characters. These tales highlight qualities such as intelligence, patience, and resourcefulness as essential for navigating life’s challenges, while promoting virtues like fairness, loyalty, and compassion.
The fox, or Al-Dib, is a recurring character known for its cunning and wit. In various stories, it uses intelligence to outsmart others, reinforcing the idea that cleverness and adaptability are crucial for overcoming challenges. Similarly, the wise elder, Al-Shaykh, often serves as a mentor, offering guidance and wisdom gained through experience. These figures underscore the importance of reflection, foresight, and understanding, illustrating that knowledge accumulated over time is invaluable for facing life’s trials.
Sudanese folktales act as moral compasses, warning against greed, dishonesty, and selfishness while celebrating fairness, loyalty, and compassion. In The Son of the Sultan, for instance, a young prince tests the fairness of his companions by offering them three eggs. Only the son of a woodcutter divides them equally, proving himself trustworthy and ultimately becoming the prince’s closest advisor.
On the other hand, women in these stories are frequently portrayed as strong and resourceful, overcoming adversity with courage and ingenuity. By centering women as narrators and protagonists, these tales challenge traditional gender roles and affirm the vital role women play in preserving culture and leading their communities.
The interconnectedness between humans and the environment is another recurring theme in Sudanese folktales. Stories featuring animals and natural elements emphasize balance and respect, teaching sustainable practices and the value of coexistence with nature. The use of Sudanese dialects, idioms, and cultural references further enriches these narratives, fostering pride in the nation’s heritage. Tales like Ardeeb Sasso and Oh Dove, Oh Dammam incorporate regional flavors and symbols, showcasing the diversity within Sudan’s cultural landscape. Expanding representation to include folktales from regions such as Darfur, Eastern Sudan, and the Nuba Mountains would further deepen the richness of the national narrative.
Among the iconic stories, Fatima Al-Samha wal Ghoula (Fatima the Beautiful and the Ogre) highlights the triumph of wisdom and bravery over fear, teaching the importance of courage and perseverance. The Son of the Sultan conveys lessons about trust, fairness, and moral discernment, emphasizing that true worth lies in character rather than social status. Tajouj and Mahalliq, a legendary love story akin to Qays and Layla, explores loyalty, love, and the consequences of societal constraints. Together, these tales not only entertain the mind but also preserve and transmit cultural values, offering timeless lessons that resonate across generations. They celebrate Sudan’s rich heritage and serve as a guide for fostering a more harmonious and equitable society.
As oral traditions decline in the face of modern technology, preserving Sudanese folktales has become an urgent cultural necessity. Incorporating these stories into educational curriculums and literacy programs offers a way to connect younger generations with their heritage while fostering creativity and critical thinking. Storytelling sessions can be integrated into schools, using folktales to teach language, history, and moral values through interactive activities like role-playing and illustration. Similarly, literacy programs can utilize these tales to improve reading skills, with riddles and poetic language from the stories enhancing comprehension and engagement.
Digital platforms also present a unique opportunity to revitalize these narratives. Adapting folktales into animated series, e-books, podcasts, or mobile apps can make them accessible and appealing to a modern audience. For instance, apps featuring narrated stories in Sudanese dialects or animated adaptations of iconic tales like Fatima Al-Samha wal Ghoula can preserve their essence while reaching global audiences. Community-driven initiatives, such as storytelling competitions or social media campaigns, can further document and celebrate these narratives. By blending tradition with technology, Sudanese folktales can continue to educate and inspire future generations, safeguarding their invaluable cultural legacy.
Sudanese folktales are more than stories; they are profound expressions of the nation’s cultural identity, reflecting the values, wisdom, and shared experiences of Sudanese society. These narratives not only preserve history but also influence the way Sudanese people see themselves and their communities, fostering a sense of belonging and continuity. By revitalizing these folktales through educational initiatives, digital media, and artistic adaptations, they can continue to inspire creativity, nurture moral values, and celebrate Sudan’s diverse heritage. The richness of الأحاجي السودانية or Sudanese Folktales is a testament to the cultural ingenuity of Sudan and a bridge that connects its past to its present, ensuring its influence endures for generations to come.
Artwork designed by Hind Abdelbagi
Mail in the Mahdist State
Mail in the Mahdist State
The Mahdist State
(1302-1316 AH / 1885-1898 AD)
The modern postal system was introduced to Sudan during the rule of the Pashas and Khedives. This important and sensitive facility received significant attention from Muhammad Ali Pasha and his successors who ruled Sudan from 1821 until the liberation of Khartoum in January, 1885. One of the important factors that contributed to the development of the postal system in Sudan was its expansion during the reign of Khedive Ismail, who is regarded a pioneer of modernization in Sudan. He worked to connect all regions of Sudan through a network of modern postal and telegraph services. He also connected all ports on the Red Sea, such as Zilea, Berbera, HarYeahar, and Massawa, with Sawakin, which represented the centre and hub of these East African ports with Alexandria and Cairo. Inside Sudan the network was extended to various regions such as Darfur, Bahr al-Ghazal, Equatoria, and Eastern Sudan, which were linked by a telegraph network to the capital Khartoum and from there to Cairo. At the time, this was the longest network of telegraph lines on the continent.
As a result, telegraph offices spread across many cities and towns such as Halfa, Dongola, Berber, Khartoum, Kasala, Sawakin, Gadarif, White Nile, El Fashir, Wau and other large cities. In addition to the telegraph, there was a great need to connect different parts of Sudan via postal services, which were significantly facilitated by camels, horses, river boats, and vessels. The postal service received considerable attention from the succession of governors who ruled Sudan, as it represented one of the vital means for disseminating news about trade, merchants, foreigners, and various daily government transactions. This service contributed to facilitating and connecting different parts of Sudan.
After the liberation of Khartoum in January 1885 by the forces of Imam Al-Mahdi, the Mahdist regime showed a great interest in postal services due to the important and active role it played in managing the state and delivering documents and letters to various regions. This is evidenced by the Khalifa Abdullah’s attention to postal matters and his assignment of specific scribes, whom he called the ‘secret scribes’ to each amir or prince. He also worked on selecting the best men characterized by honesty, trustworthiness, and confidentiality to transport the state’s mail to its various regions. Additionally, he allocated the best camels and horses for the mail carriers and ordered that they be provided with the necessary facilities by the emirs and leaders of the Mahdist state in the different areas through which the mail passed. He gave them written orders to facilitate their tasks in case any of them needed to request assistance from the governor of the specified area or from the general public.
The Khalifa Abdullah assigned four scribes to draft his various letters and correspondences to leaders, princes, and sheikhs, and they were called the "El-Makhsoussin," meaning the private writers for Khalifa Abdullah’s letters. Due to the importance of mail to the Khalifa, he dedicated a specific time each morning to reviewing incoming messages from the different regions, which were accompanied by an oral report from the mail carrier, serving as a supplement to the content of the letter. The Khalifa relied on the oral report alongside the written one in making his decisions, as he could not visit the various regions of the state. In addition to the scribes of the letters, there were specific scribes for amir Yaqub (jorab el-Ray), the second man in the state after the Khalifa, and each amir, or regional governor, had their scribes as well. Military leaders also had their own scribes.
For letters and messages to be officially recognized in the Mahdist state, they had to be sealed with their owner’s seal, as the seal was proof of the authenticity of the message. Thus, seals appeared in the Mahdist state, with Imam Al-Mahdi having four seals, one of which bore the inscription “la Illah ila Allah Mohamed Rasoul Allah, Muhammad Ahmad, Mahdi Abdullah 1292 AH,” considered the first seal of Imam Al- Mahdi. The Khalifa Abdullah’s seal was oval-shaped, inscribed with the phrase “Hasbona Allah wa nim alwakil.” In addition to the Mahdi and the Khalifa, each amir , leader, and official in the Mahdist state had their own seal, and they were not allowed to replace it or create another in case of loss without written permission from the Khalifa Abdullah.
In order for the Mahdist state to continue carrying out its written tasks, it relied on the paper obtained from the previous Pasha and Khedive rule in Sudan. However, despite the large quantities of paper at the outset these began to dwindle and they were soon faced with a shortage. Therefore, orders were issued by the Khalifa and Amir Yaqub to all amirs, leaders, and workers in the various departments, instructing them to rationalize the use of paper and not to write on paper except for important matters that warranted it.
By tracking the postal system in the Mahdist state, it becomes evident that groups of individuals belonging to specific tribes worked in postal service, including the Ababda, the Jaaliya, the Taaisha, and the Hadandawa. To develop this important and sensitive institution in the Mahdist state, the treasurer Ibrahim Wad Adlan (1302-1307 AH / 1885-1889 AD) presented an important proposal aimed at improving and increasing the effectiveness of the postal system in the state, but his proposal was not accepted by the Khalifa, who preferred to continue with the traditional postal system.
In general, there are a number of tasks that the postal service successfully accomplished in the Mahdist state, including; connecting the various regions of the state to the capital, Omdurman; facilitating the Khalifa Abdullah’s access to information in various ways; enabling him to monitor the amirs, leaders, and workers in their districts and increasing the effectiveness of the intelligence system in the Mahdist state.
Artwork designed by Hind Abdelbagi
The Mahdist State
(1302-1316 AH / 1885-1898 AD)
The modern postal system was introduced to Sudan during the rule of the Pashas and Khedives. This important and sensitive facility received significant attention from Muhammad Ali Pasha and his successors who ruled Sudan from 1821 until the liberation of Khartoum in January, 1885. One of the important factors that contributed to the development of the postal system in Sudan was its expansion during the reign of Khedive Ismail, who is regarded a pioneer of modernization in Sudan. He worked to connect all regions of Sudan through a network of modern postal and telegraph services. He also connected all ports on the Red Sea, such as Zilea, Berbera, HarYeahar, and Massawa, with Sawakin, which represented the centre and hub of these East African ports with Alexandria and Cairo. Inside Sudan the network was extended to various regions such as Darfur, Bahr al-Ghazal, Equatoria, and Eastern Sudan, which were linked by a telegraph network to the capital Khartoum and from there to Cairo. At the time, this was the longest network of telegraph lines on the continent.
As a result, telegraph offices spread across many cities and towns such as Halfa, Dongola, Berber, Khartoum, Kasala, Sawakin, Gadarif, White Nile, El Fashir, Wau and other large cities. In addition to the telegraph, there was a great need to connect different parts of Sudan via postal services, which were significantly facilitated by camels, horses, river boats, and vessels. The postal service received considerable attention from the succession of governors who ruled Sudan, as it represented one of the vital means for disseminating news about trade, merchants, foreigners, and various daily government transactions. This service contributed to facilitating and connecting different parts of Sudan.
After the liberation of Khartoum in January 1885 by the forces of Imam Al-Mahdi, the Mahdist regime showed a great interest in postal services due to the important and active role it played in managing the state and delivering documents and letters to various regions. This is evidenced by the Khalifa Abdullah’s attention to postal matters and his assignment of specific scribes, whom he called the ‘secret scribes’ to each amir or prince. He also worked on selecting the best men characterized by honesty, trustworthiness, and confidentiality to transport the state’s mail to its various regions. Additionally, he allocated the best camels and horses for the mail carriers and ordered that they be provided with the necessary facilities by the emirs and leaders of the Mahdist state in the different areas through which the mail passed. He gave them written orders to facilitate their tasks in case any of them needed to request assistance from the governor of the specified area or from the general public.
The Khalifa Abdullah assigned four scribes to draft his various letters and correspondences to leaders, princes, and sheikhs, and they were called the "El-Makhsoussin," meaning the private writers for Khalifa Abdullah’s letters. Due to the importance of mail to the Khalifa, he dedicated a specific time each morning to reviewing incoming messages from the different regions, which were accompanied by an oral report from the mail carrier, serving as a supplement to the content of the letter. The Khalifa relied on the oral report alongside the written one in making his decisions, as he could not visit the various regions of the state. In addition to the scribes of the letters, there were specific scribes for amir Yaqub (jorab el-Ray), the second man in the state after the Khalifa, and each amir, or regional governor, had their scribes as well. Military leaders also had their own scribes.
For letters and messages to be officially recognized in the Mahdist state, they had to be sealed with their owner’s seal, as the seal was proof of the authenticity of the message. Thus, seals appeared in the Mahdist state, with Imam Al-Mahdi having four seals, one of which bore the inscription “la Illah ila Allah Mohamed Rasoul Allah, Muhammad Ahmad, Mahdi Abdullah 1292 AH,” considered the first seal of Imam Al- Mahdi. The Khalifa Abdullah’s seal was oval-shaped, inscribed with the phrase “Hasbona Allah wa nim alwakil.” In addition to the Mahdi and the Khalifa, each amir , leader, and official in the Mahdist state had their own seal, and they were not allowed to replace it or create another in case of loss without written permission from the Khalifa Abdullah.
In order for the Mahdist state to continue carrying out its written tasks, it relied on the paper obtained from the previous Pasha and Khedive rule in Sudan. However, despite the large quantities of paper at the outset these began to dwindle and they were soon faced with a shortage. Therefore, orders were issued by the Khalifa and Amir Yaqub to all amirs, leaders, and workers in the various departments, instructing them to rationalize the use of paper and not to write on paper except for important matters that warranted it.
By tracking the postal system in the Mahdist state, it becomes evident that groups of individuals belonging to specific tribes worked in postal service, including the Ababda, the Jaaliya, the Taaisha, and the Hadandawa. To develop this important and sensitive institution in the Mahdist state, the treasurer Ibrahim Wad Adlan (1302-1307 AH / 1885-1889 AD) presented an important proposal aimed at improving and increasing the effectiveness of the postal system in the state, but his proposal was not accepted by the Khalifa, who preferred to continue with the traditional postal system.
In general, there are a number of tasks that the postal service successfully accomplished in the Mahdist state, including; connecting the various regions of the state to the capital, Omdurman; facilitating the Khalifa Abdullah’s access to information in various ways; enabling him to monitor the amirs, leaders, and workers in their districts and increasing the effectiveness of the intelligence system in the Mahdist state.
Artwork designed by Hind Abdelbagi
The Mahdist State
(1302-1316 AH / 1885-1898 AD)
The modern postal system was introduced to Sudan during the rule of the Pashas and Khedives. This important and sensitive facility received significant attention from Muhammad Ali Pasha and his successors who ruled Sudan from 1821 until the liberation of Khartoum in January, 1885. One of the important factors that contributed to the development of the postal system in Sudan was its expansion during the reign of Khedive Ismail, who is regarded a pioneer of modernization in Sudan. He worked to connect all regions of Sudan through a network of modern postal and telegraph services. He also connected all ports on the Red Sea, such as Zilea, Berbera, HarYeahar, and Massawa, with Sawakin, which represented the centre and hub of these East African ports with Alexandria and Cairo. Inside Sudan the network was extended to various regions such as Darfur, Bahr al-Ghazal, Equatoria, and Eastern Sudan, which were linked by a telegraph network to the capital Khartoum and from there to Cairo. At the time, this was the longest network of telegraph lines on the continent.
As a result, telegraph offices spread across many cities and towns such as Halfa, Dongola, Berber, Khartoum, Kasala, Sawakin, Gadarif, White Nile, El Fashir, Wau and other large cities. In addition to the telegraph, there was a great need to connect different parts of Sudan via postal services, which were significantly facilitated by camels, horses, river boats, and vessels. The postal service received considerable attention from the succession of governors who ruled Sudan, as it represented one of the vital means for disseminating news about trade, merchants, foreigners, and various daily government transactions. This service contributed to facilitating and connecting different parts of Sudan.
After the liberation of Khartoum in January 1885 by the forces of Imam Al-Mahdi, the Mahdist regime showed a great interest in postal services due to the important and active role it played in managing the state and delivering documents and letters to various regions. This is evidenced by the Khalifa Abdullah’s attention to postal matters and his assignment of specific scribes, whom he called the ‘secret scribes’ to each amir or prince. He also worked on selecting the best men characterized by honesty, trustworthiness, and confidentiality to transport the state’s mail to its various regions. Additionally, he allocated the best camels and horses for the mail carriers and ordered that they be provided with the necessary facilities by the emirs and leaders of the Mahdist state in the different areas through which the mail passed. He gave them written orders to facilitate their tasks in case any of them needed to request assistance from the governor of the specified area or from the general public.
The Khalifa Abdullah assigned four scribes to draft his various letters and correspondences to leaders, princes, and sheikhs, and they were called the "El-Makhsoussin," meaning the private writers for Khalifa Abdullah’s letters. Due to the importance of mail to the Khalifa, he dedicated a specific time each morning to reviewing incoming messages from the different regions, which were accompanied by an oral report from the mail carrier, serving as a supplement to the content of the letter. The Khalifa relied on the oral report alongside the written one in making his decisions, as he could not visit the various regions of the state. In addition to the scribes of the letters, there were specific scribes for amir Yaqub (jorab el-Ray), the second man in the state after the Khalifa, and each amir, or regional governor, had their scribes as well. Military leaders also had their own scribes.
For letters and messages to be officially recognized in the Mahdist state, they had to be sealed with their owner’s seal, as the seal was proof of the authenticity of the message. Thus, seals appeared in the Mahdist state, with Imam Al-Mahdi having four seals, one of which bore the inscription “la Illah ila Allah Mohamed Rasoul Allah, Muhammad Ahmad, Mahdi Abdullah 1292 AH,” considered the first seal of Imam Al- Mahdi. The Khalifa Abdullah’s seal was oval-shaped, inscribed with the phrase “Hasbona Allah wa nim alwakil.” In addition to the Mahdi and the Khalifa, each amir , leader, and official in the Mahdist state had their own seal, and they were not allowed to replace it or create another in case of loss without written permission from the Khalifa Abdullah.
In order for the Mahdist state to continue carrying out its written tasks, it relied on the paper obtained from the previous Pasha and Khedive rule in Sudan. However, despite the large quantities of paper at the outset these began to dwindle and they were soon faced with a shortage. Therefore, orders were issued by the Khalifa and Amir Yaqub to all amirs, leaders, and workers in the various departments, instructing them to rationalize the use of paper and not to write on paper except for important matters that warranted it.
By tracking the postal system in the Mahdist state, it becomes evident that groups of individuals belonging to specific tribes worked in postal service, including the Ababda, the Jaaliya, the Taaisha, and the Hadandawa. To develop this important and sensitive institution in the Mahdist state, the treasurer Ibrahim Wad Adlan (1302-1307 AH / 1885-1889 AD) presented an important proposal aimed at improving and increasing the effectiveness of the postal system in the state, but his proposal was not accepted by the Khalifa, who preferred to continue with the traditional postal system.
In general, there are a number of tasks that the postal service successfully accomplished in the Mahdist state, including; connecting the various regions of the state to the capital, Omdurman; facilitating the Khalifa Abdullah’s access to information in various ways; enabling him to monitor the amirs, leaders, and workers in their districts and increasing the effectiveness of the intelligence system in the Mahdist state.
Artwork designed by Hind Abdelbagi
Al-Hajar printing press in Sudan (The Stone Press)
Al-Hajar printing press in Sudan (The Stone Press)
Printing is considered one of humanity’s greatest inventions due to its importance in capturing and disseminating knowledge. The printing press, in its various forms, significantly contributed to the growth and development of many civilizations in Europe, the Far East, and the Arab world.
In Sudan, the introduction of the printing press is linked to Egyptian rule under Mohamed Ali Pasha. The first printing press to enter Sudan was a small press known as Al-Amiriya or Al-Hajar stone press believed to be of French origin because all the stone presses that entered Egypt during that period were French. For the new press in Khartoum to operate effectively, a specialized team accompanied it to Sudan, led by Ibrahim Afendi Ahmed along with a group of Egyptian technicians. After his death, Ibrahim Afendi Ahmed was succeeded by his son Hassan Bey, who by now had acquired the nickname Al-Matbaji, meaning printer. Today, the Al-Matbaji family is a household name in Sudan.
Al-Amiriya press succeeded in meeting the printed material requirments of schools in Khartoum and various government institutions around the country. It also helped cover the needs of the government in Khartoum in terms of paper and stamps, without which government procedures could not have been carried out, as well as notebooks and other paper related items.
The press was located within the military HQ building in Khartoum, which is located near the current presidential palace. A small paper factory was attached to the press to help meet the country’s paper needs, and was so successful that all traders in Khartoum and other Sudanese cities obtained their paper supplies from this factory. The press performed its mission very well, and was even used by Gordon Pasha to issue financial bonds, known as Gordon Bonds, in 1884 when Khartoum was besieged by Mahdist troops which resulted in a shortage of currency. This was the only means by which to pay the salaries of soldiers trapped within the city.
On January 26, 1885 the Mahdi’s forces led by Mohamed Ahmad Al-Mahdi succeeded in taking control of Khartoum and among the most important assets that the Mahdists acquired was the stone printing press. The press received significant attention from the Khalifa, Abdullah al-Tayshi, the successor of the Mahdi, who decided to relocate it from the military command in Khartoum to Omdurman, the new capital of the Mahdist state.
To ensure the press continued to operate, the Khalifa ordered that it be affiliated to the central treasury in Omdurman and be part of the military unit in the city. The Khalifa then summoned individuals who had direct experience of the printing press during the rule of the Egyptian Pashas in Sudan to be part of the new operating staff.
The Khalifa succeeded in gathering a large number of experienced individuals in this field, and the press resumed its work but this time it was under the Mahdist state. Prince Mukhtar Badi, originating from the Danagla tribe but who lived in Bara, in the Kordofan region, was appointed administrator of the press, assisted by someone called Hasan Satti. In addition, several Copts and scribes, who had worked at the press during the Pashas rule of Sudan were also employed. Among those who contributed their expertise to the press were Mohamed Zahni, Hasan Sala, Mohamed al-Amin, Omar al-Azhari, and Ibrahim al-Matbaji.
In the month of Shaban in the year 1303 AH, the printing press began to operate producing numerous documents, books, and internal and external correspondences. The administrative structure of the press was straightforward. At its head was the press administrator in the rank of amir or prince. There were also language proofreaders and supervisors responsible for preparing, reviewing, and approving the texts before they went to print. These included Abu al-Gasim Ahmad Hashim and Al-Mudathir Ibrahim al-Hijaz. There was also a press storekeeper.
Through this simple administrative structure, the press was able to produce many publications, documents, and a variety of books commissioned by the Khalifa. Nevertheless, the facility also faced several difficulties, most notably a shortage of paper. This was because the Mahdist state was unable to import paper from abroad due to the blockade imposed by Britain. Thus, with the stock of paper that the state had seized significantly dwindling as a result of daily consumption, Prince Yagub (Jorab al-Ray) reduced the quantity of paper allocated to various regions, princes, and other departments of the state. The second problem faced by the printing press was a rebellion by some of its workers against the authority of the Khalifa which led to the destruction of paper, ink cartridges, and printing tools which was done to deprive the state of the valuable service provided by the printing press.
Following the British victory over the Mahdist forces at the Battle of Omdurman on December 2 1898, and their subsequent control over the country, the British seized the Al-Hajar printing press. The first editions of the colonial publication The Gazette, as well as the text of the Anglo-Egyptian Condominium Agreement on Sudan, were printed there.
This historical narrative of the Al-Hajar printing press in Sudan reveals that it played a crucial role in three distinct historical periods of the country and at each stage, it fulfilled its function effectively. Some of the most significant accomplishments of the press include: fulfilling all the printing requirements of the Sudanese government, producing account books for merchants in Khartoum and other Sudanese cities, printing proclamations made by the Mahdi and the Khalifa, as well as various books during the Mahdist period and printing the 1899 agreement between Britain and Egypt regarding Sudan, as well as orders and directives from the colonial administration to the Sudanese people during its early days.
Artwork designed by Hind Abdelbagi
Printing is considered one of humanity’s greatest inventions due to its importance in capturing and disseminating knowledge. The printing press, in its various forms, significantly contributed to the growth and development of many civilizations in Europe, the Far East, and the Arab world.
In Sudan, the introduction of the printing press is linked to Egyptian rule under Mohamed Ali Pasha. The first printing press to enter Sudan was a small press known as Al-Amiriya or Al-Hajar stone press believed to be of French origin because all the stone presses that entered Egypt during that period were French. For the new press in Khartoum to operate effectively, a specialized team accompanied it to Sudan, led by Ibrahim Afendi Ahmed along with a group of Egyptian technicians. After his death, Ibrahim Afendi Ahmed was succeeded by his son Hassan Bey, who by now had acquired the nickname Al-Matbaji, meaning printer. Today, the Al-Matbaji family is a household name in Sudan.
Al-Amiriya press succeeded in meeting the printed material requirments of schools in Khartoum and various government institutions around the country. It also helped cover the needs of the government in Khartoum in terms of paper and stamps, without which government procedures could not have been carried out, as well as notebooks and other paper related items.
The press was located within the military HQ building in Khartoum, which is located near the current presidential palace. A small paper factory was attached to the press to help meet the country’s paper needs, and was so successful that all traders in Khartoum and other Sudanese cities obtained their paper supplies from this factory. The press performed its mission very well, and was even used by Gordon Pasha to issue financial bonds, known as Gordon Bonds, in 1884 when Khartoum was besieged by Mahdist troops which resulted in a shortage of currency. This was the only means by which to pay the salaries of soldiers trapped within the city.
On January 26, 1885 the Mahdi’s forces led by Mohamed Ahmad Al-Mahdi succeeded in taking control of Khartoum and among the most important assets that the Mahdists acquired was the stone printing press. The press received significant attention from the Khalifa, Abdullah al-Tayshi, the successor of the Mahdi, who decided to relocate it from the military command in Khartoum to Omdurman, the new capital of the Mahdist state.
To ensure the press continued to operate, the Khalifa ordered that it be affiliated to the central treasury in Omdurman and be part of the military unit in the city. The Khalifa then summoned individuals who had direct experience of the printing press during the rule of the Egyptian Pashas in Sudan to be part of the new operating staff.
The Khalifa succeeded in gathering a large number of experienced individuals in this field, and the press resumed its work but this time it was under the Mahdist state. Prince Mukhtar Badi, originating from the Danagla tribe but who lived in Bara, in the Kordofan region, was appointed administrator of the press, assisted by someone called Hasan Satti. In addition, several Copts and scribes, who had worked at the press during the Pashas rule of Sudan were also employed. Among those who contributed their expertise to the press were Mohamed Zahni, Hasan Sala, Mohamed al-Amin, Omar al-Azhari, and Ibrahim al-Matbaji.
In the month of Shaban in the year 1303 AH, the printing press began to operate producing numerous documents, books, and internal and external correspondences. The administrative structure of the press was straightforward. At its head was the press administrator in the rank of amir or prince. There were also language proofreaders and supervisors responsible for preparing, reviewing, and approving the texts before they went to print. These included Abu al-Gasim Ahmad Hashim and Al-Mudathir Ibrahim al-Hijaz. There was also a press storekeeper.
Through this simple administrative structure, the press was able to produce many publications, documents, and a variety of books commissioned by the Khalifa. Nevertheless, the facility also faced several difficulties, most notably a shortage of paper. This was because the Mahdist state was unable to import paper from abroad due to the blockade imposed by Britain. Thus, with the stock of paper that the state had seized significantly dwindling as a result of daily consumption, Prince Yagub (Jorab al-Ray) reduced the quantity of paper allocated to various regions, princes, and other departments of the state. The second problem faced by the printing press was a rebellion by some of its workers against the authority of the Khalifa which led to the destruction of paper, ink cartridges, and printing tools which was done to deprive the state of the valuable service provided by the printing press.
Following the British victory over the Mahdist forces at the Battle of Omdurman on December 2 1898, and their subsequent control over the country, the British seized the Al-Hajar printing press. The first editions of the colonial publication The Gazette, as well as the text of the Anglo-Egyptian Condominium Agreement on Sudan, were printed there.
This historical narrative of the Al-Hajar printing press in Sudan reveals that it played a crucial role in three distinct historical periods of the country and at each stage, it fulfilled its function effectively. Some of the most significant accomplishments of the press include: fulfilling all the printing requirements of the Sudanese government, producing account books for merchants in Khartoum and other Sudanese cities, printing proclamations made by the Mahdi and the Khalifa, as well as various books during the Mahdist period and printing the 1899 agreement between Britain and Egypt regarding Sudan, as well as orders and directives from the colonial administration to the Sudanese people during its early days.
Artwork designed by Hind Abdelbagi
Printing is considered one of humanity’s greatest inventions due to its importance in capturing and disseminating knowledge. The printing press, in its various forms, significantly contributed to the growth and development of many civilizations in Europe, the Far East, and the Arab world.
In Sudan, the introduction of the printing press is linked to Egyptian rule under Mohamed Ali Pasha. The first printing press to enter Sudan was a small press known as Al-Amiriya or Al-Hajar stone press believed to be of French origin because all the stone presses that entered Egypt during that period were French. For the new press in Khartoum to operate effectively, a specialized team accompanied it to Sudan, led by Ibrahim Afendi Ahmed along with a group of Egyptian technicians. After his death, Ibrahim Afendi Ahmed was succeeded by his son Hassan Bey, who by now had acquired the nickname Al-Matbaji, meaning printer. Today, the Al-Matbaji family is a household name in Sudan.
Al-Amiriya press succeeded in meeting the printed material requirments of schools in Khartoum and various government institutions around the country. It also helped cover the needs of the government in Khartoum in terms of paper and stamps, without which government procedures could not have been carried out, as well as notebooks and other paper related items.
The press was located within the military HQ building in Khartoum, which is located near the current presidential palace. A small paper factory was attached to the press to help meet the country’s paper needs, and was so successful that all traders in Khartoum and other Sudanese cities obtained their paper supplies from this factory. The press performed its mission very well, and was even used by Gordon Pasha to issue financial bonds, known as Gordon Bonds, in 1884 when Khartoum was besieged by Mahdist troops which resulted in a shortage of currency. This was the only means by which to pay the salaries of soldiers trapped within the city.
On January 26, 1885 the Mahdi’s forces led by Mohamed Ahmad Al-Mahdi succeeded in taking control of Khartoum and among the most important assets that the Mahdists acquired was the stone printing press. The press received significant attention from the Khalifa, Abdullah al-Tayshi, the successor of the Mahdi, who decided to relocate it from the military command in Khartoum to Omdurman, the new capital of the Mahdist state.
To ensure the press continued to operate, the Khalifa ordered that it be affiliated to the central treasury in Omdurman and be part of the military unit in the city. The Khalifa then summoned individuals who had direct experience of the printing press during the rule of the Egyptian Pashas in Sudan to be part of the new operating staff.
The Khalifa succeeded in gathering a large number of experienced individuals in this field, and the press resumed its work but this time it was under the Mahdist state. Prince Mukhtar Badi, originating from the Danagla tribe but who lived in Bara, in the Kordofan region, was appointed administrator of the press, assisted by someone called Hasan Satti. In addition, several Copts and scribes, who had worked at the press during the Pashas rule of Sudan were also employed. Among those who contributed their expertise to the press were Mohamed Zahni, Hasan Sala, Mohamed al-Amin, Omar al-Azhari, and Ibrahim al-Matbaji.
In the month of Shaban in the year 1303 AH, the printing press began to operate producing numerous documents, books, and internal and external correspondences. The administrative structure of the press was straightforward. At its head was the press administrator in the rank of amir or prince. There were also language proofreaders and supervisors responsible for preparing, reviewing, and approving the texts before they went to print. These included Abu al-Gasim Ahmad Hashim and Al-Mudathir Ibrahim al-Hijaz. There was also a press storekeeper.
Through this simple administrative structure, the press was able to produce many publications, documents, and a variety of books commissioned by the Khalifa. Nevertheless, the facility also faced several difficulties, most notably a shortage of paper. This was because the Mahdist state was unable to import paper from abroad due to the blockade imposed by Britain. Thus, with the stock of paper that the state had seized significantly dwindling as a result of daily consumption, Prince Yagub (Jorab al-Ray) reduced the quantity of paper allocated to various regions, princes, and other departments of the state. The second problem faced by the printing press was a rebellion by some of its workers against the authority of the Khalifa which led to the destruction of paper, ink cartridges, and printing tools which was done to deprive the state of the valuable service provided by the printing press.
Following the British victory over the Mahdist forces at the Battle of Omdurman on December 2 1898, and their subsequent control over the country, the British seized the Al-Hajar printing press. The first editions of the colonial publication The Gazette, as well as the text of the Anglo-Egyptian Condominium Agreement on Sudan, were printed there.
This historical narrative of the Al-Hajar printing press in Sudan reveals that it played a crucial role in three distinct historical periods of the country and at each stage, it fulfilled its function effectively. Some of the most significant accomplishments of the press include: fulfilling all the printing requirements of the Sudanese government, producing account books for merchants in Khartoum and other Sudanese cities, printing proclamations made by the Mahdi and the Khalifa, as well as various books during the Mahdist period and printing the 1899 agreement between Britain and Egypt regarding Sudan, as well as orders and directives from the colonial administration to the Sudanese people during its early days.
Artwork designed by Hind Abdelbagi
Print press
Print press
Mahdia Period (1885-1899)
Printing press of the type introduced under the Turkiyya (1821-1885), but this printing press was used during the Mahdia to print the Mahdi's ratib (prayer-book written by The Mahdi) and all official letters, such as the Da’wa letters Al Imam Al Mahdiya sent to various provinces, Egypt, Chinguetti, Istanbul, and Nigeria, as well as warning messages sent by Al Khalifa to the Queen of Britain, the Wali of Egypt, and the Sultan of the Ottoman Empire.
Khalifa House museum
Mahdia Period (1885-1899)
Printing press of the type introduced under the Turkiyya (1821-1885), but this printing press was used during the Mahdia to print the Mahdi's ratib (prayer-book written by The Mahdi) and all official letters, such as the Da’wa letters Al Imam Al Mahdiya sent to various provinces, Egypt, Chinguetti, Istanbul, and Nigeria, as well as warning messages sent by Al Khalifa to the Queen of Britain, the Wali of Egypt, and the Sultan of the Ottoman Empire.
Khalifa House museum
Mahdia Period (1885-1899)
Printing press of the type introduced under the Turkiyya (1821-1885), but this printing press was used during the Mahdia to print the Mahdi's ratib (prayer-book written by The Mahdi) and all official letters, such as the Da’wa letters Al Imam Al Mahdiya sent to various provinces, Egypt, Chinguetti, Istanbul, and Nigeria, as well as warning messages sent by Al Khalifa to the Queen of Britain, the Wali of Egypt, and the Sultan of the Ottoman Empire.
Khalifa House museum
Stamps
Stamps
The following collection of stamps is from the personal collections of Ismail Abdallah Mohammed Yousif. Ismail, a teacher and journalist, lived in Omdurman and had turned his house into a museum for the community. He also frequently participated in festivals and exhibitions to showcase his collection which includes over 1,000 magazines, many of which date from the 1950-70s, and over 1,000 objects including newspapers, stamps, objects such jewellery, antique kitchenware, gramophones, film projectors and much more.
These stamps, as well as many of the items in his collection, are published on the Sudan Memory site.
Sudan has a long history of stamps going back to pre-independence and the famous camel postman design. Stamps commemorating momentous events such as the country’s independence from British rule received prime position in the media. “Newly formed cabinet holds its first meeting. Sudan independence commemorative stamps go on sale,” is the headline of The Sudan Times in 1956 (National Records Office collection of newspapers on the Sudan Memory website). Since then, stamps have become a record of the different interpretations of national identity throughout Sudan’s history.
Cover picture © Sudanese stamps commemorating the centenary of the Karari Invasion - 150 dinars. (National Records Office collection of manuscripts on the Sudan Memory website).
The following collection of stamps is from the personal collections of Ismail Abdallah Mohammed Yousif. Ismail, a teacher and journalist, lived in Omdurman and had turned his house into a museum for the community. He also frequently participated in festivals and exhibitions to showcase his collection which includes over 1,000 magazines, many of which date from the 1950-70s, and over 1,000 objects including newspapers, stamps, objects such jewellery, antique kitchenware, gramophones, film projectors and much more.
These stamps, as well as many of the items in his collection, are published on the Sudan Memory site.
Sudan has a long history of stamps going back to pre-independence and the famous camel postman design. Stamps commemorating momentous events such as the country’s independence from British rule received prime position in the media. “Newly formed cabinet holds its first meeting. Sudan independence commemorative stamps go on sale,” is the headline of The Sudan Times in 1956 (National Records Office collection of newspapers on the Sudan Memory website). Since then, stamps have become a record of the different interpretations of national identity throughout Sudan’s history.
Cover picture © Sudanese stamps commemorating the centenary of the Karari Invasion - 150 dinars. (National Records Office collection of manuscripts on the Sudan Memory website).
The following collection of stamps is from the personal collections of Ismail Abdallah Mohammed Yousif. Ismail, a teacher and journalist, lived in Omdurman and had turned his house into a museum for the community. He also frequently participated in festivals and exhibitions to showcase his collection which includes over 1,000 magazines, many of which date from the 1950-70s, and over 1,000 objects including newspapers, stamps, objects such jewellery, antique kitchenware, gramophones, film projectors and much more.
These stamps, as well as many of the items in his collection, are published on the Sudan Memory site.
Sudan has a long history of stamps going back to pre-independence and the famous camel postman design. Stamps commemorating momentous events such as the country’s independence from British rule received prime position in the media. “Newly formed cabinet holds its first meeting. Sudan independence commemorative stamps go on sale,” is the headline of The Sudan Times in 1956 (National Records Office collection of newspapers on the Sudan Memory website). Since then, stamps have become a record of the different interpretations of national identity throughout Sudan’s history.
Cover picture © Sudanese stamps commemorating the centenary of the Karari Invasion - 150 dinars. (National Records Office collection of manuscripts on the Sudan Memory website).