Sudan: Race, Religion, and Violence
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In this groundbreaking investigation, Jok Madut Jok delves deep into Sudan's culture and history, isolating the factors that have caused its fractured national identity. With moving first-hand testimonies, Jok provides a decisive critique of a country in turmoil, and addresses what must be done to break the tragic cycle of racism, poverty, and brutality that grips Sudan and its people.
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can you fight for seventeen years and reach an agreement in three days?’ Barry Wanji, one of the Anyanya leaders, would lament many years later. Many southerners would later argue that the pressure brought to bear on southern negotiators and the speed with which the agreement was reached led to the south making too many serious concessions that were later responsible, if indirectly, for triggering the second round of the North–South war in 1983. The agreement was based on a consensus that the
the more Sudanese people they can persuade to take on the ‘Arab’ label, the more proudly the ruling elite would pronounce Sudan as an Arab country. But the elite are also quick to point out that they are also African, especially when they are speaking to foreigners. In this way they deflect the claim that their actions are racist. How can they be racist against ‘Africans’ when they are themselves African, they reason. That the Arabs in Sudan are also clearly African, at least by residence, and
1992). This angered their immediate families and the entire ethnic groups they belonged to, and this resentment would later become a tool for organized opposition as disgruntled youths joined the rebel armies when they were eventually formed. Some of these youths had joined the south-based SPLA when it was formed in the early 1980s when its then inspirational leader, John Garang de Mabior, had begun to talk about the concept of marginalization of the peripheries by the elite in Khartoum, and that