Nuba fighting is a game played by people of the Kurdufan hill country of central Sudan, involving both stick fighting and wrestling. The goal of Nuba wrestling is to slam the opponent to the ground. Wrestling is relatively recreational, and serious injuries are rare.
Nuba wrestling has no pinning and no submissions. Although there are strikes, these are essentially part of the grappling; in other words, this is not a boxing system, as is, for example, Hausa dambe.
Therefore, Nuba wrestling is best viewed as a system of standing grappling, historically practiced nearly naked, but in towns, today practiced in T-shirts and shorts.
Nuba stick fighting essentially mimics the movements of fighting with spear and shield. Little armor is worn, so injuries can be severe.
Training: Training for both wrestling and stick fighting includes practicing under the supervision of former champions, performing athletic dances, learning traditional songs, and drinking lots of milk while avoiding promiscuity and beer.
Tournaments: Nuba wrestling tournaments are associated with planting and harvest festivals. The purpose of the wrestling at these festivals is to build group identity and display the prowess of the group’s young men. (At Nuba wrestling matches, youths represent their villages rather than themselves.)
Nuba stick fighting tournaments usually take place after harvest. This is partly because this is the traditional war season, and partly to give thanks for a good harvest. Because stick fighting is dangerous, participants pray before bouts, and amulets may be worn for protection. If a participant is seriously injured, then he or his family are supposed to be compensated by the other village, usually in the form of a cow or similar valuable commodity.
During wrestling and stick fighting tournaments, feasts, music, dance, and stories about former champions are integral to the practice. Although stick fighting tournaments are not usually seen in modern cities (police take a dim view of crowds of armed young men roaming the streets), wrestling tournaments are often used by people living in those same cities to help them retain their sense of cultural identity.
- There are frescoes showing wrestlers and stick fighters in the temples at Beni Hasan, in Egypt. These temples date to about 1950 BCE. Some of wrestlers and stick fighters shown in these frescoes are black, and some of the techniques shown in the illustrations can be seen in Nuba stick fighting and wrestling. See, for example, Carroll, cited below. If the people who currently live in Kurdufan share the same culture as the people who live in Kurdufan today, then there could be a relationship between modern Nuba wrestling and ancient Egyptian wrestling. Cautions here include the following: 1) Pictures of wrestling and stick fighting tend to look alike, no matter who is in them. 2) The people who live in Kurdufan now may have moved there more recently than 4000 years ago. If so, who influenced whom? 3) The Nuba are not noble savages. Instead, they are people whose culture, like all cultures, has changed over time.
- Carroll, cited below, reports traditions suggesting that Nuba learned techniques for wrestling and/or stick fighting from watching animals play. Many warrior societies have stories attributing the development of their martial arts to warriors getting ideas after having watched birds, insects, or animals fight. Whether such stories are literally true is not as important as whether subsequent practitioners repeat them. If they do, then such stories become integral parts of the shared values that distinguish groups, communities, and cultures.
- Except on film, Nuba wrestling is rarely seen outside Sudan. Even on film, it is rarely seen outside of Sudan, except on television.
Wrestling in the Nuba Mountains: Past and Present
While watching Sudan satellite TV I was attracted by a programme called â€˜Sudanese Wrestlingâ€™ in which Nuba traditional wrestling has been transformed in a way that distorts its uniqueness.
Instead of the familiar scenes of wrestlers in their traditional dress inside the wrestling ring surrounded by sabaras dancing and singing songs of triumph, the television shows wrestlers wearing trousers, a referee with a whistle in the middle of the ring and an audience who paid money to watch the event.
A situation which is more like a football match than the traditional wrestling contest. Instead of hearing the wrestling familiar names like kuraâ€™a aljamal (camelâ€™s leg), arbaâ€™a hamir (four donkeys), and Jebel Kuwa, we were told that the match was between aldababeen (militia formed by the government to fight in the South and the Nuba Mountains) and Hilal aljibal. Is it an attempt to modernize the Nubaâ€™s ancient tradition or is it another form of cultural assimilation which has been directed to the region and its rich cultural heritage by the successive national government especially the one currently in power?
In this article I would like to shed some light on wrestling as a tradition that has been associated for so long with the Nuba people. A tradition that is deeply rooted in the Nuba life, and is almost practiced by every Nubian tribe. Even the Baggara Arabs, who used to live in harmony with Nuba for centuries, are practicing wrestling in addition to all the traditions associated with it.
To the Nuba, wrestling resembles not only a sporting occasion but a social event in which every member of the society takes a different part. Even young children in their early ages are no exception.
Leni Riefenstahl, in her book The Last of the Nuba (1976), describes the role of young children in wrestling as follows: â€˜Young children, not yet able to walk properly begin to imitate the dancing and wrestling positions of their elders. From his earliest youth every healthy boy will prepare himself to become a wrestler. The children hold wrestling fetes among themselves and decorate themselves in a similar way to their older brothers and sisters. The best of them rise to higher and higher grades. Their heartâ€™s desire is to be selected for â€˜initiationâ€™ by being the winner of the ceremonial wrestling matches, and then to be accepted into the highest grade of the strongest wrestlersâ€™.
Wrestling ceremonial events: As a tradition, the ceremonial wrestling matches begin after the first dura harvest in November and December and last until the end of March. As a rule it is the Kujur and the council of elders who decide when and where a ceremonial wrestling match will take place. The wrestlers themselves and the rest of the community are not told until the moment. The frequency of the ceremony depends entirely on the harvest.
In very good harvest years, matches can take place almost daily during these months. Three ceremonies can take place in a row in the same place. When harvests are poor and the dura yield scarcely suffices for subsistence, ceremonies are rare or do not take place at all. In this context, wrestling may be regarded as a ceremony to celebrate a good harvest.
As soon as the decision has been made regarding the venue and date, messengers are sent out to offer invitation wherever there are good wrestlers. Usually the messengers appear at sunset since this is when the Nuba return from their fields. There are nearly always two messengers. One carries a large, triangular leather cloth attached to a wooden stem which the Nuba always carry with them for cult matters. When he arrives at a village he slaps the ground several times. The same process takes place before the wrestlers enter the ring. While one messenger is slapping the ground, the other blows a horn.
Soon the Nuba crowd, the messenger and the word of the invitation spreads quickly. Immediately boys run to the remote Zariba (cattle camp) in order to pass on the joyful news to all the potential competitors. In the Zariba, the
be competitors prepare themselves mentally and physically for the contest. If the ceremony is to be a large one, with the most powerful wrestlers taking part, entire hill communities will attend, except for children and old people who cannot walk very far. If the site is very far away, they will arrange to arrive in the host village the evening before the ceremony, and they will sleep in their hostâ€™s house.
When the day arrived, everyone set out early – for twenty miles is too far to walk during the heat of the day. Everyone was decorated in some way with beads, ash, furs and calabashes which wrestlers usually tied to their belt behind. The village flag attached to a rod about 16-27 feet long was carried at the head of the procession.
Each village has a different flag, which is kept, in a special house together with the ceremonial dress of the best wrestlers, the drums, the long horn and other wrestling requisites. It is in this house, or in front of it, that a champion wrestler is solemnly dressed and smeared with ash while his fellowers watch. If the journey is too long and they have to rest overnight on the way, then the wives and sisters of the wrestlers carry the ceremonial dress in their baskets on their head. The women always form the rear of the procession, and their main burden is to bring the heavy pots with water and marissa to the ceremonies.
On the way the people from each village keep together as a group, generally led by their own champion wrestler who carries the village flag. In front of the contingent are the strongest wrestlers, followed by the married men and boys and then the women carrying the guords of marissa and water in a long line stretching back over the track. As they get closer to the wrestling-guard they close up to present a united and impressive spectacle to the villagers who are scattered in the scanty bits of shade waiting for the wrestling to begin.
Usually the matches begin in the early afternoon. But when established champions are fighting, they begin around mid-day and can even fight under a burning sun. Several Nuba men would form a circle somewhere. They crouch on their knees and put their foreheads to the ground. Behind them stand young men scattering ash from calabashes over the crouching group.
Meanwhile the men hum in chorus with one of them calling out words in solo, half singing and half shouting. This is a kind of communal prayer meant to help the champion to emerge as a victor.
A large ring is formed in which a few of the less powerful wrestlers begin to fight. Several pairs can fight at one time. The winner is the one who throws his opponent down on his back. Unfair practice is forbidden, and each pair has a referee who decides to interrupt the fight when two wrestlers are equally strong and neither can throw the other. This counts as a draw.
During Numeiriâ€™s regime, when the late Mahmoud Hassieb was the commissioner of Southern Kordofan province, the Nuba culture withheld a real revival. Hassieb showed a genuine interest in developing the traditions and folklore in the Nuba Mountains. In every national event he would invite the big names in wrestling from areas all-over the mountains to come to Kadugli, the capital, to compete in the town football stadium.
Since that time wrestling has taken on another shape, as trophies and money are given to the winners. Thus, wrestling has started to lose its social importance for the individual combatants and for the villages as well. Wrestling used to be an important occasion for villagers to come together to renew and strengthen their contacts and revitalise the unity of the whole community. Unfortunately these tradtions are now in jeopardy as Khartoum continues to clamp down on non-Islamic cultures.You might also like: