Derek Welsby's The Medieval Kingdoms of Nubia: Pagans, Christians and Muslims along the Middle Nile is a great synthesis of archaeology and historical studies on a period of over 1000 years in Nubia. Beginning with the late Meroitic period and post-Meroitic period, better represented in northern Nubia, Welsby outlines the entire history of Medieval Nubia from the emergence of Nobadia, Alwa and Makuria to the spread of Christianity and their eventual decline in the late Christian period by the end of the 15th century. Sadly, Lower Nubia is better represented by archaeological surveys and excavations and northern Nubian towns like Qasr Ibrim possessed more favorable conditions for the preservation of records. Thus, most of the book is really on the kingdoms of Nobadia and Makuria (both as independent states in the post-Meroitic period and as a unified kingdom). Alwa, the lesser known southern kingdom said to have been wealthier in some of the medieval Arabic sources, remains a mysterious entity but one that may, with future archaeological excavations at Soba and other sites, potentially elucidate the relationship of medieval Christian Nubia with African societies to the east, west and south.
The main theme, if one can be selected for this detailed work, is that of continuity. Viewing Nubia through the lens of continuity beginning with the Kushite kingdom does suggest that Nubia, despite experiencing obvious historical changes and transformations, remains a civilizational unit defined by geography and culture. Indeed, even the Christian states which emerged by the 6th century were, during phases of the post-Meroitic period, preserving the Meroitic script and continuing to use and worship at Kushite temples or the temple of Isis at Philae. That said, the spread of the waterwheel and the adoption of Christianity changed the nature of worship while also continuing Nubia's ties to Coptic, Byzantine and Eastern Christian influences. But even that development can be partly traced to the Meroitic era, when Kush was closely connected to the Hellenistic and Roman worlds. Indeed, Greek became an important language for inscriptions of Nobadian and Blemmye rulers in the 5th and 6th centuries as these peoples became federates of the Roman Empire in the turbulent 5th century. Intriguingly, the archaeological evidence does not support a large-scale migration along the Middle Nile of Blemmyes or Noubades, suggesting that the bulk of the population in medieval Nubia were likely descendants of the population already living in the region for millennia. In fact, Welsby even finds evidence of this development in the post-Christian period, when Makuria and Alwa fragmented and the formal Church disappeared. Even then, after centuries, some Christian-derived traits persisted in Nubia.
Viewed through the lens of continuity, one begins to wonder if the political fragmentation of Nubia into 3 then later 2 kingdoms mirrored the political fragmentation of the declining Meroitic phase. Can one see similarities in terms of the Meroitic state's northern officials and those of Makuria with regard to the eparchs in Qasr Ibrim? And to what extent was the Kushite kingdom's relations with societies to the east, west and south similar to arrangements which characterized the medieval Nubian kingdoms? Certainly, the medieval Nubians were interested in trade through the oases to the north and west, but was this actually a major route connecting the Nubian states to societies in Darfur or further west? And what to make of the Beja polities to the east, which, according to some Arabic sources, were Christians and aligned with the Nubians? One wonders if Nubia may have had access to goods from the west and south by acting as a middleman between the Red Sea ports of Aidhab and Suakin to the kingdoms further west, like Kanem. And what, if any, were the connections between medieval Nubia and Ethiopia? The Coptic sources suggest Nubia on at least one occasion (Makuria's ruler?) intervened to request the Patriarch to send another metropolitan to Ethiopia. Were the kingdoms of Makuria and Alodia also serving as routes for Ethiopian pilgrims traveling to Egypt and the Holy Land, as suggested by Ge'ez texts in medieval Egyptian sites? And to what extent were the peoples south of Alwa, despite not being Christianized, participating in trans-Sudanic trade like the Shilluk of later centuries?