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Marriage is one of the most important social events in Sudanese society with a longstanding culture of traditional wedding ceremonies across all regions, each with its specific regional rituals and traditions.
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Marriage is one of the most important social events in Sudanese society with a longstanding culture of traditional wedding ceremonies across all regions, each with its specific regional rituals and traditions. Some elements of the traditional wedding ceremony have disappeared and some have evolved. In the past the gat’ al-rahat, subhiyya and jirtig elements of the traditional wedding used to be held over forty days. In more recent times it has been cut down to three days and in some cases, the entire wedding may be over in one day.
Matchmaking used to be the prerogative of people other than the bride and groom; 'The girl is to wed to her paternal cousin,’ was a common saying adhered to by many Sudanese. As girls and young women of marrying age were not allowed to leave the home, matchmakers often went around families suggesting suitable alliances. Once a match was made, men from the groom’s family would visit the bride’s family and officially ask for her hand in marriage, a request sealed with the recitation of the fatiha verse of the Quran. This is followed by golat al-khayr, women from the groom’s family go the bride’s home bearing gifts and spend the evening eating and drinking a lavish meal, a chance for the families to get to know each other more.
Once a date is set for the wedding, the groom presents the bride with her shela or dowry which consists of clothes, perfumes and jewellery. Next begins the lengthy wedding preparations and the bride succumbs to being confined at home or al-habsa. In the past, this time of isolation was used by the bride to sew and embroider furnishings for her future home; bed sheets, and handmade items of clothing for her fiancé. Preparing and furnishing the newlywed’s house was the task of the bride’s father, to signify the status of his daughter. The bride's mother prepared the various covers and kitchen staples, from cooking utensils to traditional ingredients like dried meat sharmut, onions and weka, dried okra powder. The bride would be plumped up and beautified for her wedding. Dukkhan the perfumed smoke bath the bride sits on regularly before the wedding was supervised by a woman who met certain criteria; she had to be a close relative and happy in her life and thus a good omen for the bride, protecting her against marital problems or divorce.
As the wedding approaches, a henna party is organised for the groom when a paste of henna mixed with pungent mahlabiyya or surratiyya oil is spread over his hands and feet. A large bashari style porcelain dish, known as abu najma, the star, and hilaal azrag, blue crescent, holds the henna mixture with lit candles stuck into it. Sweets, dates, sugar and salt, symbolising the steadfastness of marriage in the face of the ups and downs of life, and al-tayman incense, to ward off the evil eye, are all present on the large henna tray. One of the older wedding customs involved guests contributing a sum of money towards the wedding costs during the henna party and was known as al-shobash (is this right?) A friend or relative of the groom would start the ritual by pledging a sum of money, gold or livestock with the rest of the family and friends – men and women – then competing to outdo the rest. The person who collected the money and announced the sum paid by each person was usually a well-known local figure with a sense of humour. The custom has been replaced by the Kashif, a list of names and their cash contributions towards the wedding.
Two feasts are organised to celebrate the marriage; the groom’s family organises one as part of the henna party while the bride’s family organises one after the religious marriage ceremony, agid, performed at the bride’s house or the local mosque. Lunch, formally known as ‘the wedding feast’, is organised at the bride’s house. A procession, sera, of the groom’s party would make its way to the bride’s house with the groom at the head riding an adorned horse and wielding a sword, accompanied by his family and friends. A long time ago, the sera was made on foot, with the head of the family at the front and women beating drums and singing traditional sera songs and ululating men dancing, and incense lit all along the way. Before reaching the bride’s home, the procession would visit the graves and shrines of suffi men to receive their blessing for a happy married life. At the bride’s house, the groom’s procession would be welcomed by another crowd drumming and sprayed with water. 'Welcome, whether you come with a pound coin or an ounce of gold' the bride’s mother would say welcoming her guests. Once dinner is consumed, the bride is revealed in her full beauty, preceded by incense and ululates and heralded by her sisters and friends. Elder women give her to the groom in a ritual when the newlyweds are instructed on the sanctity of marriage and the importance of respecting each other.
In the past the bride wore a white tob with her face was covered in the distinctive silk garmasis fabric which the groom would remove so he and his family could see her face, possibly for the first time. Then the ritual of gat’ al-rahat was performed in which the thick thread tied around the bride’s waist at her engagement was cut by the groom. Sweets were tied to it so it was tossed to the young ladies as a good omen for the non-married, and afterwards the groom paid a sum of money to the lady who gave him the rahat to pass on to the bride’s mother for the last of the rituals, the bridal dance. The dance was the most anticipated event. The bride would perform scores of dances and would play a game with the groom whereby she would try to drop to the ground and avoid being caught by the groom, thus scoring a ‘goal.’
The jartig is the most important and most distinctively Sudanese part of the wedding performed to bring good luck, fertility, happiness and protection for the newlyweds. The word jartig itself is thought to come from the ancient Meroitic word qortig, qor meaning king and tig to make, i.e., make a kind.
The final part of a wedding is the ruhul when the bride moves to her new home accompanied by a large crowd singing and ululates. Two women remained with the newlyweds for a week to help serve her and the guests coming to congratulate the couple.
Marriage is one of the most important social events in Sudanese society with a longstanding culture of traditional wedding ceremonies across all regions, each with its specific regional rituals and traditions.
Marriage is one of the most important social events in Sudanese society with a longstanding culture of traditional wedding ceremonies across all regions, each with its specific regional rituals and traditions. Some elements of the traditional wedding ceremony have disappeared and some have evolved. In the past the gat’ al-rahat, subhiyya and jirtig elements of the traditional wedding used to be held over forty days. In more recent times it has been cut down to three days and in some cases, the entire wedding may be over in one day.
Matchmaking used to be the prerogative of people other than the bride and groom; 'The girl is to wed to her paternal cousin,’ was a common saying adhered to by many Sudanese. As girls and young women of marrying age were not allowed to leave the home, matchmakers often went around families suggesting suitable alliances. Once a match was made, men from the groom’s family would visit the bride’s family and officially ask for her hand in marriage, a request sealed with the recitation of the fatiha verse of the Quran. This is followed by golat al-khayr, women from the groom’s family go the bride’s home bearing gifts and spend the evening eating and drinking a lavish meal, a chance for the families to get to know each other more.
Once a date is set for the wedding, the groom presents the bride with her shela or dowry which consists of clothes, perfumes and jewellery. Next begins the lengthy wedding preparations and the bride succumbs to being confined at home or al-habsa. In the past, this time of isolation was used by the bride to sew and embroider furnishings for her future home; bed sheets, and handmade items of clothing for her fiancé. Preparing and furnishing the newlywed’s house was the task of the bride’s father, to signify the status of his daughter. The bride's mother prepared the various covers and kitchen staples, from cooking utensils to traditional ingredients like dried meat sharmut, onions and weka, dried okra powder. The bride would be plumped up and beautified for her wedding. Dukkhan the perfumed smoke bath the bride sits on regularly before the wedding was supervised by a woman who met certain criteria; she had to be a close relative and happy in her life and thus a good omen for the bride, protecting her against marital problems or divorce.
As the wedding approaches, a henna party is organised for the groom when a paste of henna mixed with pungent mahlabiyya or surratiyya oil is spread over his hands and feet. A large bashari style porcelain dish, known as abu najma, the star, and hilaal azrag, blue crescent, holds the henna mixture with lit candles stuck into it. Sweets, dates, sugar and salt, symbolising the steadfastness of marriage in the face of the ups and downs of life, and al-tayman incense, to ward off the evil eye, are all present on the large henna tray. One of the older wedding customs involved guests contributing a sum of money towards the wedding costs during the henna party and was known as al-shobash (is this right?) A friend or relative of the groom would start the ritual by pledging a sum of money, gold or livestock with the rest of the family and friends – men and women – then competing to outdo the rest. The person who collected the money and announced the sum paid by each person was usually a well-known local figure with a sense of humour. The custom has been replaced by the Kashif, a list of names and their cash contributions towards the wedding.
Two feasts are organised to celebrate the marriage; the groom’s family organises one as part of the henna party while the bride’s family organises one after the religious marriage ceremony, agid, performed at the bride’s house or the local mosque. Lunch, formally known as ‘the wedding feast’, is organised at the bride’s house. A procession, sera, of the groom’s party would make its way to the bride’s house with the groom at the head riding an adorned horse and wielding a sword, accompanied by his family and friends. A long time ago, the sera was made on foot, with the head of the family at the front and women beating drums and singing traditional sera songs and ululating men dancing, and incense lit all along the way. Before reaching the bride’s home, the procession would visit the graves and shrines of suffi men to receive their blessing for a happy married life. At the bride’s house, the groom’s procession would be welcomed by another crowd drumming and sprayed with water. 'Welcome, whether you come with a pound coin or an ounce of gold' the bride’s mother would say welcoming her guests. Once dinner is consumed, the bride is revealed in her full beauty, preceded by incense and ululates and heralded by her sisters and friends. Elder women give her to the groom in a ritual when the newlyweds are instructed on the sanctity of marriage and the importance of respecting each other.
In the past the bride wore a white tob with her face was covered in the distinctive silk garmasis fabric which the groom would remove so he and his family could see her face, possibly for the first time. Then the ritual of gat’ al-rahat was performed in which the thick thread tied around the bride’s waist at her engagement was cut by the groom. Sweets were tied to it so it was tossed to the young ladies as a good omen for the non-married, and afterwards the groom paid a sum of money to the lady who gave him the rahat to pass on to the bride’s mother for the last of the rituals, the bridal dance. The dance was the most anticipated event. The bride would perform scores of dances and would play a game with the groom whereby she would try to drop to the ground and avoid being caught by the groom, thus scoring a ‘goal.’
The jartig is the most important and most distinctively Sudanese part of the wedding performed to bring good luck, fertility, happiness and protection for the newlyweds. The word jartig itself is thought to come from the ancient Meroitic word qortig, qor meaning king and tig to make, i.e., make a kind.
The final part of a wedding is the ruhul when the bride moves to her new home accompanied by a large crowd singing and ululates. Two women remained with the newlyweds for a week to help serve her and the guests coming to congratulate the couple.
Marriage is one of the most important social events in Sudanese society with a longstanding culture of traditional wedding ceremonies across all regions, each with its specific regional rituals and traditions. Some elements of the traditional wedding ceremony have disappeared and some have evolved. In the past the gat’ al-rahat, subhiyya and jirtig elements of the traditional wedding used to be held over forty days. In more recent times it has been cut down to three days and in some cases, the entire wedding may be over in one day.
Matchmaking used to be the prerogative of people other than the bride and groom; 'The girl is to wed to her paternal cousin,’ was a common saying adhered to by many Sudanese. As girls and young women of marrying age were not allowed to leave the home, matchmakers often went around families suggesting suitable alliances. Once a match was made, men from the groom’s family would visit the bride’s family and officially ask for her hand in marriage, a request sealed with the recitation of the fatiha verse of the Quran. This is followed by golat al-khayr, women from the groom’s family go the bride’s home bearing gifts and spend the evening eating and drinking a lavish meal, a chance for the families to get to know each other more.
Once a date is set for the wedding, the groom presents the bride with her shela or dowry which consists of clothes, perfumes and jewellery. Next begins the lengthy wedding preparations and the bride succumbs to being confined at home or al-habsa. In the past, this time of isolation was used by the bride to sew and embroider furnishings for her future home; bed sheets, and handmade items of clothing for her fiancé. Preparing and furnishing the newlywed’s house was the task of the bride’s father, to signify the status of his daughter. The bride's mother prepared the various covers and kitchen staples, from cooking utensils to traditional ingredients like dried meat sharmut, onions and weka, dried okra powder. The bride would be plumped up and beautified for her wedding. Dukkhan the perfumed smoke bath the bride sits on regularly before the wedding was supervised by a woman who met certain criteria; she had to be a close relative and happy in her life and thus a good omen for the bride, protecting her against marital problems or divorce.
As the wedding approaches, a henna party is organised for the groom when a paste of henna mixed with pungent mahlabiyya or surratiyya oil is spread over his hands and feet. A large bashari style porcelain dish, known as abu najma, the star, and hilaal azrag, blue crescent, holds the henna mixture with lit candles stuck into it. Sweets, dates, sugar and salt, symbolising the steadfastness of marriage in the face of the ups and downs of life, and al-tayman incense, to ward off the evil eye, are all present on the large henna tray. One of the older wedding customs involved guests contributing a sum of money towards the wedding costs during the henna party and was known as al-shobash (is this right?) A friend or relative of the groom would start the ritual by pledging a sum of money, gold or livestock with the rest of the family and friends – men and women – then competing to outdo the rest. The person who collected the money and announced the sum paid by each person was usually a well-known local figure with a sense of humour. The custom has been replaced by the Kashif, a list of names and their cash contributions towards the wedding.
Two feasts are organised to celebrate the marriage; the groom’s family organises one as part of the henna party while the bride’s family organises one after the religious marriage ceremony, agid, performed at the bride’s house or the local mosque. Lunch, formally known as ‘the wedding feast’, is organised at the bride’s house. A procession, sera, of the groom’s party would make its way to the bride’s house with the groom at the head riding an adorned horse and wielding a sword, accompanied by his family and friends. A long time ago, the sera was made on foot, with the head of the family at the front and women beating drums and singing traditional sera songs and ululating men dancing, and incense lit all along the way. Before reaching the bride’s home, the procession would visit the graves and shrines of suffi men to receive their blessing for a happy married life. At the bride’s house, the groom’s procession would be welcomed by another crowd drumming and sprayed with water. 'Welcome, whether you come with a pound coin or an ounce of gold' the bride’s mother would say welcoming her guests. Once dinner is consumed, the bride is revealed in her full beauty, preceded by incense and ululates and heralded by her sisters and friends. Elder women give her to the groom in a ritual when the newlyweds are instructed on the sanctity of marriage and the importance of respecting each other.
In the past the bride wore a white tob with her face was covered in the distinctive silk garmasis fabric which the groom would remove so he and his family could see her face, possibly for the first time. Then the ritual of gat’ al-rahat was performed in which the thick thread tied around the bride’s waist at her engagement was cut by the groom. Sweets were tied to it so it was tossed to the young ladies as a good omen for the non-married, and afterwards the groom paid a sum of money to the lady who gave him the rahat to pass on to the bride’s mother for the last of the rituals, the bridal dance. The dance was the most anticipated event. The bride would perform scores of dances and would play a game with the groom whereby she would try to drop to the ground and avoid being caught by the groom, thus scoring a ‘goal.’
The jartig is the most important and most distinctively Sudanese part of the wedding performed to bring good luck, fertility, happiness and protection for the newlyweds. The word jartig itself is thought to come from the ancient Meroitic word qortig, qor meaning king and tig to make, i.e., make a kind.
The final part of a wedding is the ruhul when the bride moves to her new home accompanied by a large crowd singing and ululates. Two women remained with the newlyweds for a week to help serve her and the guests coming to congratulate the couple.
Marriage is one of the most important social events in Sudanese society with a longstanding culture of traditional wedding ceremonies across all regions, each with its specific regional rituals and traditions.
Marriage is one of the most important social events in Sudanese society with a longstanding culture of traditional wedding ceremonies across all regions, each with its specific regional rituals and traditions. Some elements of the traditional wedding ceremony have disappeared and some have evolved. In the past the gat’ al-rahat, subhiyya and jirtig elements of the traditional wedding used to be held over forty days. In more recent times it has been cut down to three days and in some cases, the entire wedding may be over in one day.
Matchmaking used to be the prerogative of people other than the bride and groom; 'The girl is to wed to her paternal cousin,’ was a common saying adhered to by many Sudanese. As girls and young women of marrying age were not allowed to leave the home, matchmakers often went around families suggesting suitable alliances. Once a match was made, men from the groom’s family would visit the bride’s family and officially ask for her hand in marriage, a request sealed with the recitation of the fatiha verse of the Quran. This is followed by golat al-khayr, women from the groom’s family go the bride’s home bearing gifts and spend the evening eating and drinking a lavish meal, a chance for the families to get to know each other more.
Once a date is set for the wedding, the groom presents the bride with her shela or dowry which consists of clothes, perfumes and jewellery. Next begins the lengthy wedding preparations and the bride succumbs to being confined at home or al-habsa. In the past, this time of isolation was used by the bride to sew and embroider furnishings for her future home; bed sheets, and handmade items of clothing for her fiancé. Preparing and furnishing the newlywed’s house was the task of the bride’s father, to signify the status of his daughter. The bride's mother prepared the various covers and kitchen staples, from cooking utensils to traditional ingredients like dried meat sharmut, onions and weka, dried okra powder. The bride would be plumped up and beautified for her wedding. Dukkhan the perfumed smoke bath the bride sits on regularly before the wedding was supervised by a woman who met certain criteria; she had to be a close relative and happy in her life and thus a good omen for the bride, protecting her against marital problems or divorce.
As the wedding approaches, a henna party is organised for the groom when a paste of henna mixed with pungent mahlabiyya or surratiyya oil is spread over his hands and feet. A large bashari style porcelain dish, known as abu najma, the star, and hilaal azrag, blue crescent, holds the henna mixture with lit candles stuck into it. Sweets, dates, sugar and salt, symbolising the steadfastness of marriage in the face of the ups and downs of life, and al-tayman incense, to ward off the evil eye, are all present on the large henna tray. One of the older wedding customs involved guests contributing a sum of money towards the wedding costs during the henna party and was known as al-shobash (is this right?) A friend or relative of the groom would start the ritual by pledging a sum of money, gold or livestock with the rest of the family and friends – men and women – then competing to outdo the rest. The person who collected the money and announced the sum paid by each person was usually a well-known local figure with a sense of humour. The custom has been replaced by the Kashif, a list of names and their cash contributions towards the wedding.
Two feasts are organised to celebrate the marriage; the groom’s family organises one as part of the henna party while the bride’s family organises one after the religious marriage ceremony, agid, performed at the bride’s house or the local mosque. Lunch, formally known as ‘the wedding feast’, is organised at the bride’s house. A procession, sera, of the groom’s party would make its way to the bride’s house with the groom at the head riding an adorned horse and wielding a sword, accompanied by his family and friends. A long time ago, the sera was made on foot, with the head of the family at the front and women beating drums and singing traditional sera songs and ululating men dancing, and incense lit all along the way. Before reaching the bride’s home, the procession would visit the graves and shrines of suffi men to receive their blessing for a happy married life. At the bride’s house, the groom’s procession would be welcomed by another crowd drumming and sprayed with water. 'Welcome, whether you come with a pound coin or an ounce of gold' the bride’s mother would say welcoming her guests. Once dinner is consumed, the bride is revealed in her full beauty, preceded by incense and ululates and heralded by her sisters and friends. Elder women give her to the groom in a ritual when the newlyweds are instructed on the sanctity of marriage and the importance of respecting each other.
In the past the bride wore a white tob with her face was covered in the distinctive silk garmasis fabric which the groom would remove so he and his family could see her face, possibly for the first time. Then the ritual of gat’ al-rahat was performed in which the thick thread tied around the bride’s waist at her engagement was cut by the groom. Sweets were tied to it so it was tossed to the young ladies as a good omen for the non-married, and afterwards the groom paid a sum of money to the lady who gave him the rahat to pass on to the bride’s mother for the last of the rituals, the bridal dance. The dance was the most anticipated event. The bride would perform scores of dances and would play a game with the groom whereby she would try to drop to the ground and avoid being caught by the groom, thus scoring a ‘goal.’
The jartig is the most important and most distinctively Sudanese part of the wedding performed to bring good luck, fertility, happiness and protection for the newlyweds. The word jartig itself is thought to come from the ancient Meroitic word qortig, qor meaning king and tig to make, i.e., make a kind.
The final part of a wedding is the ruhul when the bride moves to her new home accompanied by a large crowd singing and ululates. Two women remained with the newlyweds for a week to help serve her and the guests coming to congratulate the couple.
/ answered
Marriage is one of the most important social events in Sudanese society with a longstanding culture of traditional wedding ceremonies across all regions, each with its specific regional rituals and traditions. Some elements of the traditional wedding ceremony have disappeared and some have evolved. In the past the gat’ al-rahat, subhiyya and jirtig elements of the traditional wedding used to be held over forty days. In more recent times it has been cut down to three days and in some cases, the entire wedding may be over in one day.
Matchmaking used to be the prerogative of people other than the bride and groom; 'The girl is to wed to her paternal cousin,’ was a common saying adhered to by many Sudanese. As girls and young women of marrying age were not allowed to leave the home, matchmakers often went around families suggesting suitable alliances. Once a match was made, men from the groom’s family would visit the bride’s family and officially ask for her hand in marriage, a request sealed with the recitation of the fatiha verse of the Quran. This is followed by golat al-khayr, women from the groom’s family go the bride’s home bearing gifts and spend the evening eating and drinking a lavish meal, a chance for the families to get to know each other more.
Once a date is set for the wedding, the groom presents the bride with her shela or dowry which consists of clothes, perfumes and jewellery. Next begins the lengthy wedding preparations and the bride succumbs to being confined at home or al-habsa. In the past, this time of isolation was used by the bride to sew and embroider furnishings for her future home; bed sheets, and handmade items of clothing for her fiancé. Preparing and furnishing the newlywed’s house was the task of the bride’s father, to signify the status of his daughter. The bride's mother prepared the various covers and kitchen staples, from cooking utensils to traditional ingredients like dried meat sharmut, onions and weka, dried okra powder. The bride would be plumped up and beautified for her wedding. Dukkhan the perfumed smoke bath the bride sits on regularly before the wedding was supervised by a woman who met certain criteria; she had to be a close relative and happy in her life and thus a good omen for the bride, protecting her against marital problems or divorce.
As the wedding approaches, a henna party is organised for the groom when a paste of henna mixed with pungent mahlabiyya or surratiyya oil is spread over his hands and feet. A large bashari style porcelain dish, known as abu najma, the star, and hilaal azrag, blue crescent, holds the henna mixture with lit candles stuck into it. Sweets, dates, sugar and salt, symbolising the steadfastness of marriage in the face of the ups and downs of life, and al-tayman incense, to ward off the evil eye, are all present on the large henna tray. One of the older wedding customs involved guests contributing a sum of money towards the wedding costs during the henna party and was known as al-shobash (is this right?) A friend or relative of the groom would start the ritual by pledging a sum of money, gold or livestock with the rest of the family and friends – men and women – then competing to outdo the rest. The person who collected the money and announced the sum paid by each person was usually a well-known local figure with a sense of humour. The custom has been replaced by the Kashif, a list of names and their cash contributions towards the wedding.
Two feasts are organised to celebrate the marriage; the groom’s family organises one as part of the henna party while the bride’s family organises one after the religious marriage ceremony, agid, performed at the bride’s house or the local mosque. Lunch, formally known as ‘the wedding feast’, is organised at the bride’s house. A procession, sera, of the groom’s party would make its way to the bride’s house with the groom at the head riding an adorned horse and wielding a sword, accompanied by his family and friends. A long time ago, the sera was made on foot, with the head of the family at the front and women beating drums and singing traditional sera songs and ululating men dancing, and incense lit all along the way. Before reaching the bride’s home, the procession would visit the graves and shrines of suffi men to receive their blessing for a happy married life. At the bride’s house, the groom’s procession would be welcomed by another crowd drumming and sprayed with water. 'Welcome, whether you come with a pound coin or an ounce of gold' the bride’s mother would say welcoming her guests. Once dinner is consumed, the bride is revealed in her full beauty, preceded by incense and ululates and heralded by her sisters and friends. Elder women give her to the groom in a ritual when the newlyweds are instructed on the sanctity of marriage and the importance of respecting each other.
In the past the bride wore a white tob with her face was covered in the distinctive silk garmasis fabric which the groom would remove so he and his family could see her face, possibly for the first time. Then the ritual of gat’ al-rahat was performed in which the thick thread tied around the bride’s waist at her engagement was cut by the groom. Sweets were tied to it so it was tossed to the young ladies as a good omen for the non-married, and afterwards the groom paid a sum of money to the lady who gave him the rahat to pass on to the bride’s mother for the last of the rituals, the bridal dance. The dance was the most anticipated event. The bride would perform scores of dances and would play a game with the groom whereby she would try to drop to the ground and avoid being caught by the groom, thus scoring a ‘goal.’
The jartig is the most important and most distinctively Sudanese part of the wedding performed to bring good luck, fertility, happiness and protection for the newlyweds. The word jartig itself is thought to come from the ancient Meroitic word qortig, qor meaning king and tig to make, i.e., make a kind.
The final part of a wedding is the ruhul when the bride moves to her new home accompanied by a large crowd singing and ululates. Two women remained with the newlyweds for a week to help serve her and the guests coming to congratulate the couple.
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