A Note towards Quantifying the Medieval Nubian Diaspora

Abstract

Throughout the Christian medieval period of the kingdoms of Nubia (c. sixth-fifteenth centuries), ideas, goods, and peoples traversed vast distances. Judging from primarily external sources, the Nubian diaspora has seldom been thought of as vast, whether in number or geographical scope, both in terms of the relocated and a nonpermanently domiciled diaspora. Prior to the Christianisation of the kingdoms of Nobadia, Makuria, and Alwa in the sixth century, likely Nubian delegations, consisting of "Ethiopes," were received in both Rome and Constantinople alongside ones from neighbouring peoples, such as the Blemmyes and Aksumites. Yet, medieval Nubia is more often seen as inclusive rather than diasporic. This brief discussion will further show that Nubians were an interactive society within the wider Mediterranean, a topic most commonly seen in the debate on Nubian trade. 1 Above all, it argues that Nubians had a long relationship with Mediterranean societies that has primarily been overlooked in scholarship. Whilst the evidence presented here is not aimed to be definitive, it does highlight that Nubia's Mediterranean connections may even have been more diverse than what Giovanni Ruffini argued for in his book Medieval Nubia whilst describing Nubia as a "Mediterranean society in Africa." 2 May we even argue for a more developed thesis of interaction? What about the Nubian societies throughout the Mediterranean who interacted with other communities both spiritually and financially? It will be argued here that these questions should be revisited and have potential to further expand Ruffini's Mediterranean thesis. One limitation to such a study is that of focus. Here, only the Christian diaspora will be discussed. Without doubt, the Nubian presence within the Islamic realms was extensive, not least due to 1 For example Osman, Economy and Trade, pp. 113-127 compared to Adams, Qasr Ibrim, pp. 211-212, 249-250. 2 Ruffini, Medieval Nubia.

Monks on the move? An assessment of mobility at the medieval Nubian monastery of Ghazali, Sudan (ca. 680–1,275 CE)

“…The Holy Land is also a particularly renowned place of devotion that may have seen more individuals inspired to adopt a monastic life and remain in the region than may necessarily be the case in other locations. Such diversity of documented pilgrim origins at Holy Land sites brings forth questions of the broader interactive sphere of Nubian society, a process that Simmons (2019) argues is still little understood in terms of Nubians outside of Nubia, and conversely even less well known at the present in terms of individuals from elsewhere moving into Nubia, particularly to live as monks.…”