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This is a a wide-ranging 730-page account of traditional Sudanese medicine.I was born in the Sudan of Sudanese Muslim parents in Al-Dueim, on the west bank of the White Nile, central Sudan. I spent my early years in this town, and I went to school there. Since then, I have visited many towns and villages throughout the country. My mother tongue is Arabic, the main language of the country. I had a typical Sudanese childhood. I shared the daily life and activities of the people. My basic norms and values, I dare say, are those of the communities I describe in this book.At the age of four, I joined the khalwa (Quranic School), learned rudimentary Arabic, and memorized the first short chapters of the Holy Book. While I was there, I gained my first insight into the inner circle of religious healers, and at an early age, I saw the maseed (colloquial for mosque) and the Sufi followers.Many families in the Sudan have their patron saints that they consult or invoke in times of stress and need. Al-Mikashfi Abu-Umar of Shikanieba village, central Sudan, is the patron shaikh of our clan. At the age of five, my parents took me to his shrine, half a day's journey from my hometown. There, I saw the local asylum, for the first time, and was excited to see the mentally ill inmates under treatment. I had my first haircut there. My parents, with other worshippers, paid homage to the holy man. An impressive scene remained deeply engraved in my memory.During my childhood, I suffered every summer from attacks of epistaxis; I bled through the left nostril. Hospital treatment did not help. One morning my father decided to try his friend shaikh Awad Rahama, a laundry man in the market place, who was known as a traditional healer as well. He was particularly noted for his effective recipes for nose bleeding. The shaikh welcomed us and asked me to sit. He washed my forehead with water, and on it wrote some Quranic verses in copying pencil. He then gave me a hijab (amulet) to wear. That was the last time I ever had epistaxis!During my early life, I wore a variety of amulets. Some were to combat the evil eye, some to ensure success at school, while others were hafidhas (protectors). Some were paper hijabs, and others were mihaya (erasure of holy verse) that I had to drink or bakhra to burn and fumigate myself with.Several types of treatment and healing séances are vivid in my memory. For example, I saw the bonesetter in action. There was one in every neighbourhood in every village or town. Many were notably skilful and experienced. They used no painkillers while setting a broken bone or manipulating a sprained joint, because they knew none, and, hence, had to work dexterously. I remember Al-faki Al-Zubair and Al-faki Hamoda, the two notable religious healers in our neighbourhood. They also led the congregation prayers, taught the Quran, and stood as masters of ceremonies in weddings. I joined the Quranic School of the first, and had many amulets and bakhras from the second.The therapeutic musical extravaganza of the zar is a popular feature in northern Sudan. The zar is an exclusively women's congregation in which lavish musical ceremonies are performed. Several times, I escaped my parents' notice, and sometimes-even school, to sneak into one of the zar houses. I found the ceremonies fascinating, and still remember them vividly, and with pleasure. The rhythm of the zar music and the heavy fragrances that escape from the ceremony houses are unforgettable.Many Muslim Sudanese towns have religious Sufi fraternities called turuq Sufiyya (Sufi orders). In these turuq, people perform zikr, remembrance chants in praise of the Prophet Muhammad and Sufi saints. The ceremonies range from the highly rhythmic type of the Qadiriyya order, to the quiet melodies of the Burhamiyya. We joined the zikr circles whenever there was a ceremony in the neighbourhood; we danced, chanted, and always waited for that dervish who would dance himself into a trance.
The Republic of the Sudan was long the largest country in Africa and, according to the general consensus, also one of the least successful in many ways. This was not entirely its fault since it lay along the fault line between Muslim and Christian Africa and between the Nile Valley civilizations and African Sudanic cultures. This partly explains the long and bloody warfare waged by the Southerners to achieve independence, which they did in July 2011. So this hefty book actually covers not one but two states. This fourth edition of the Historical Dictionary of the Sudan does so, first, through a lengthy and detailed chronology tracing its relatively few successes and numerous failures. The introductory essay does an admirable job of putting it all in perspective. But the most informative part is the dictionary, with now over 700 entries for this fourth edition. They deal with important personalities, politics, the economy, society, culture, religion and inevitably the civil war. There are also appendixes and an extensive bibliography.
This book combines important and often historic photographs with text to illustrate the value of photographs for the study of modern African history in general and of the Sudan, Africa's largest country and one of its most varied.
Much recent work on the history of colonial medicine argues that medicine was the handmaiden of colonial power and of capitalism. Dr Bell challenges this interpretation through careful investigation of the complicated relationship between medicine, politics, and capital in the Anglo-Egyptian Sudan. Subverting the accepted wisdom that colonial medicine consisted primarily of white male doctors treating black patients, Dr Bell highlights the important role of women and of African and non-European practitioners of Western medicine. She moves beyond the realm of medical practice to consider the relationship between medical research and colonial power. And she argues that a new international medicine emerged during the interwar period, modifying and even supplanting existing colonial relationships. Frontiers of Medicine examines the physical, epidemiological, and professional boundaries that endlessly preoccupies colonial officials. Emphasising the tenuousness of colonial power, it includes chapters on midwifery training and female circumcision, on health and racial ideology, and on the quest to find the yellow fever virus in East Africa. Accepted wisdom maintains that colonial medicine consisted primarily of white doctors treating black patients, that it was mainly about medical practice, and that it was driven by colonial relationships. Dr Bell subverts these notions with detailed evidence of the participation of women and native Africans as trained medical personnel in the Anglo-Egyptian Sudan, and demonstrates the tenuousness of colonial power in practice. There are chapters on midwifery training and female circumcision, on health and racial ideology, and on the quest to find yellow fever virus in East Africa. Dr Bell also investigates the relationship between colonial power and medical research, arguing that a new international medicine emerged during the inter-war period.
In 1917, in Khartoum, Dr. J.B. Christopherson experimentally treated seventy bilharzia patients with injections of antimony tartrate, an early chemotherapy. His was the first successful treatment. Antimony had never been tried on bilharzia patients before, or so he believed. This biography examines the turbulent life of this medical pioneer, his fight for priority and his struggle for professional survival amid the politics of exclusion in General Wingate's Sudan. His was a career full of paradoxes: acclaimed for intercepting a smallpox outbreak, building a hospital and satellite clinics, he battled accusations and removal as director of the Medical Department. From the Boer War, two decades in Sudan, his capture and release in Serbia to his time in France in WW1, controversy seldom left him.
Sixth edition of the hugely successful, internationally recognised textbook on global public health and epidemiology, with 3 volumes comprehensively covering the scope, methods, and practice of the discipline
This electronic version has been made available under a Creative Commons (BY-NC-ND) open access license. The Colonial Medical Service was the personnel section of the Colonial Service, employing the doctors who tended to the health of both the colonial staff and the local populations of the British Empire. Although the Service represented the pinnacle of an elite government agency, its reach in practice stretched far beyond the state, with the members of the African service collaborating, formally and informally, with a range of other non-governmental groups. This collection of essays on the Colonial Medical Service of Africa illustrates the diversity and active collaborations to be found in the untidy reality of government medical provision. The authors present important case studies covering former British colonial dependencies in Africa, including Kenya, Malawi, Nigeria, Tanzania, Uganda and Zanzibar. They reveal many new insights into the enactments of colonial policy and the ways in which colonial doctors negotiated the day-to-day reality during the height of imperial rule in Africa. The book provides essential reading for scholars and students of colonial history, medical history and colonial administration.