Careybana

Although this is purely speculative, one wonders if the place name, Careybana, may have simply meant a flooded or wet plain. Identified in the Spanish chronicles as an area situated on a plain with a large concentration of people in the cacicazgo of Xaragua, the first part of the name, Carey, bears a slight resemblance to a Palikur word for a flooded plain. According to Launey's book on the Palikur tongue, kariy means flooded plain. While Palikur is an Arawakan language distantly related to Taino, we suspect carey and kariy might be related terms. Sadly, we could not find any similar words in Island Carib, Garifuna, or other Arawakan languages. In the Arawak of Suriname, however, Goeje did record kalhao or kalho as words for grass. Perhaps it is far more likely that Careybana simply meant a wet plain where seaturtles could be easily caught near the coast, assuming carey is really the Taino word for sea turtles.

Christianity in the Sudan

Giovanni Vantini's Christianity in the Sudan is a dated work which, by and large, is mainly about Christian Nubia. Heavily based on the corpus of "Oriental" sources (plus some European ones) Vantini published, much of the text is like reading that compilation with some narrative commentary. It was a refresher for certain points in the history of medieval Nubia that we have forgotten about, but without any deeper investigation of the source materials, rather limited. Fortunately, advances by archaeologists and studies of Old Nubian and other textual sources has shed more light on the nature of the Nubian political system, economic structure, and religion. For instance, Dotawo is now more widely accepted as being the same state as Makuria. Sadly, Alwa, in Upper Nubia, remains a mystery in Vantini's text, but that is no surprise given the year this work was published (1980). More intriguingly for those interested in the later centuries of medieval Nubia, one can find here useful Western sources on Nubia and some important references to the Vatican's attempts to replant the Christian seed in Nubia. Some of this correspondence even touches upon the Kwararafa south of Borno, confusingly believed by some Europeans in Tripoli to have been Christians. Last, but certainly not least, some European sources also alluding to the survival of Christianity in pockets of Nubia as late as the 1740s suggest fruitful areas of research for scholars interested in Christian traces in Nubian culture. Some observations noted here on possible areas of Christian Nubian influence in Kordofan and Darfur also suggest medieval Nubian kingdoms really did exert some degree of influence to the west of the Nile...Indeed, the place name in the Dilling area mentioned in the famous Tabaqat may be further evidence of this.