The Zaghawa people, also known as the Beri, are one of the largest and most influential ethnic groups in the Sahel region of Africa, specifically in the geographical area stretching between northeastern Chad and western Sudan. They have a centuries-long history as a commercial and political force in the Sahara Desert and have a key influence on the political and military landscape of the Chad Basin and Darfur.
“Zaghawa” is used in Arabic and historical literature to refer to this group, while its members prefer to use the term “Beri.” This group is divided into several main branches based on geographical distribution and tribal affiliations, the most important of which are the following:
- Kobe: Primarily concentrated in Chad, they historically comprise the branch that included the central Zaghawa Sultanate.
- Wagi: Found in large numbers in Sudan (North Darfur).
- The Bideyat: They inhabit the arid Ennedi hills (Ennedi Plateau) of northeastern Chad, extending into parts of western Sudan. Most of the ruling elite in Chad since the 1990s are from them.
Early Arab geographers and travellers, including al-Ya’qubi in the 9th century CE, al-Idrisi, and Ibn Khaldun, mention Zaghawa in their writings. Historical sources indicate that the Zaghawa were among the key constituents of the Kanem Empire in northern Chad. They wielded considerable political power, controlling trans-Saharan trade routes, particularly the route connecting the Chad Basin with Libya and Egypt.
The Zaghawa maintained a semi-autonomous system of governance through their sultanates. The sultan was the symbolic and political head of the tribe, responsible for managing resources, resolving disputes, and representing the tribe before external powers. The Tiné area on the Chadian-Sudanese border remains a symbol of the tribe’s political unity despite the existence of international borders.
The region known as Dar Zaghawa lies in a harsh semi-desert environment characterised by low rainfall and sparse vegetation, except in seasonal valleys. In Sudan, they are concentrated in the North Darfur State, with areas such as Kornoi, Um Baro (Um Buru), and Tina (Al Tina) being their main centres.
In Chad, they inhabit the Wadi Fira and Ennedi regions. This environment has imposed on the Zaghawa a nomadic or semi-nomadic lifestyle, requiring them to move their herds long distances in search of pasture and water.
The group speaks Beria, a language belonging to the Saharan language family (derived from the Nilo-Saharan branch), and it is linguistically related to the Kanuri and Teda languages. In 1952, an attempt was made to create an alphabet for the language, but the most significant effort came in the first decade of the 21st century, when a writing system was developed based on camel branding patterns (marks placed on livestock to identify ownership). This unique system connects material culture with written language. The language is widely used in daily communication, but Arabic (in Sudan) and French (in Chad) remain the languages of education and official administration.
The Zaghawa society is mostly patriarchal, and the father’s side of the family determines lineage and social status. It is divided into dozens of clans, each with its brand for its camels. The Zaghawa rely on customary law, known as “diya,” to resolve disputes, particularly those involving murder or property damage. Compensation is often paid in the form of livestock (camels).
Marriage is subject to strict social controls, with camels playing a key role in the dowry, thus strengthening economic ties between families. The traditional Zaghawa economy is based on three main pillars, one of which is pastoralism (livestock). The Zaghawa are known for raising camels, sheep, and goats. Camels, in particular, are a measure of wealth and social status, as well as being the primary means of transportation in rugged terrain.
Another pillar is seasonal agriculture, as in the valley regions, they cultivate maize and millet during the short rainy season, a subsistence farming practice to ensure annual food security. The third pillar is trade, as the Zaghawa are known for their strong trading skills. They control important trade routes between Libya, Chad, and Sudan and are active in the trade of foodstuffs, livestock, and consumer goods, making them one of the wealthiest groups in Darfur and eastern Chad.
The Zaghawa adhere to Islam (the Maliki school of thought), which entered their region centuries ago through contacts with neighbouring Muslim kingdoms and trade routes. Quranic schools (khalawi) are widespread in their villages, and religious scholars (fuqaha) hold a respected position in the community. Some social practices retain traces of pre-Islamic traditions, but these have largely been absorbed into the broader Islamic identity.
Over the past three decades, the Zaghawa people have disproportionately influenced regional politics. Since 1990, the Zaghawa elite (particularly the Bidiat branch) has risen to power in Chad under President Idriss Déby. Although the Zaghawa constitute a minority (approximately 1-3% of Chad’s population), they control key leadership positions in the military, security forces, and economy.
In Sudan (Darfur region), the Zaghawa played a major role in forming the armed movements that opposed the central government in Khartoum in 2003, such as the Justice and Equality Movement (JEM) and the Sudan Liberation Army (SLA). Their areas in Darfur were subjected to widespread displacement, leading tens of thousands of them to seek refuge in eastern Chad.
Shared ethnic affiliation has contributed to the creation of cross-border military and political alliances, with elites in Chad sometimes supporting their relatives in Sudan and vice versa, making the crisis related to Zaghawa a regional, rather than merely a local, concern.
Desertification and declining rainfall are shrinking grazing lands, leading to frequent conflicts with other pastoral groups or settled farmers. The wars in Darfur and eastern Chad have dismantled traditional infrastructure and created prolonged displacement and refugee crises, threatening the loss of customs and traditions among younger generations in refugee camps. Furthermore, increasing migration to major cities (N’Djamena, Khartoum, and Nyala) is shifting the economy from pastoral to commercial and service-based, altering the nature of traditional social relations.
