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In memory of our Greatest Martyr, Dr. John Garang de Mabior.
History tells us that anti-liberation, or counter-revolution and treachery are common to all national liberation movements or armed struggles. 
For all the successful and non successful movements, in Africa and elsewhere in the world, had various experiences sometimes during the armed struggle period. It is equally true to say that traitors, counter-revolutionary and espionage are also found in any country and under any political system. 
It is for this reason that laws are made not only to punish those who involve themselves in treacherous activities, but to protect the institutions of democracy, justice and freedom.
The causes for the existence of traitors, espionage, counter-revolutionary and treacherous elements in any movement are numerous and variant, with each movement or organization. However, the following are the most cited causes:
1.   Fear that the revolutionary struggle may be long, rough, risky and dangerous;  
2.   Fear of going not to gain any local and international support e.g. material assistance and manpower recruitment;
3.   Fear of being defeated by the enemy plus inherent cowardice;
4.   Fear of cutting oneself off from friends, good life, women, money etc.; 
5.   War fatigue, and the processes of disillusionment;
6.   Blind ambition combined with ignorance, and other weaknesses; and
7.   The dependency syndrome.
Del Jones, an African American war correspondent correctly observed that, "...there are only two kinds of Africans in this deadly duel of death: the victims (us) and the minority traitors who interfaced with ... (enemy). Left unchallenged the mentally enslaved (i.e. traitors) of the enemy will deliver our future (i.e. our people and land) to their masters in return for some leftovers or second-hand personal benefits. Left unchallenged the traitors will blindly drug the victims using various means, and drag the entire race into bondage or slavery." 
Indeed a revolutionary movement is precisely a movement that calls for total change, or break with routine or bad past, that demands sacrifice, in the present for a better world in the future. And because the sacrifice is immediate, while the better world is in the distance and uncertain, it is always difficult for some elements, to tolerate suffering and other pressing problems that an average freedom fighter can patiently put up with, until the D Day.
Of course, tolerant, waiting, patience, hope, and myths are essential elements in the organising revolutionary process, and in sustaining the morale of the freedom fighters during the long bitter confrontation with enemy forces. But there is an obverse side to a coin. Myths and expectations require constant reinforcements. And there is nothing more destructive of myths and expectations, than the transitional realities in which all the organised national liberation movements had to pass through. For example, the one just battle won, by the movement  may not gain "political and economic power". But it is only the first battle won, and the second, the third, the fourth, the fifth and so on, which need to be fought and possibly without any real idea of foresee ability and proximity of the final victory day over the enemy.  Then comes the moments of disillusionments, cowardice, wickedness, weakness and hopelessness, which would push the weak and the wicked towards the creation of internal conflicts, splits, and betrayal or treachery that might cost dearly the struggle some or all the past hard won victories or successes.
The Sudan People Liberation Movement/Sudan People Liberation Army (SPLM/SPLA), likewise, had (and still have), similar experiences since its establishment and the question, who betrayed the Sudanese Revolution, on the 30th of July, 2005, has remained unanswered adequately until now. So all are the suspects before the Sudanese people, until otherwise.
In deed, the history of Sudanese revolutionary struggle has been betrayed several times before, the 30th. of July, 2005. In fact, many great martyrs had fallen before, our greatest martyr Dr. de Mabior, and among them are those who died while fighting against slavery, colonialism, oppression, domination, exploitation, racism and all kinds of injustices. Hence, today we cite, martyrs such like, Ali Abdal el Latif, Abdel Fadil al Almaz, Hassan Fadl al Mulla, Thabit Abdel Rahim, William Deng Nhial, Awou Kon, Dhieu Alam, Yusuf Kuwa Mekki, Saturnino Lohure, Ali Gwatala, Daud Yahya Bulad and many, many  thousands if not millions of others, who had passed through similar destiny during the last one thousand or more years, which the Author could not have enough space to list here. So I apologise, to those families whose great grand fathers and mothers were martyrs, but not mentioned by name here.
The New Sudan Vision: 
The New Sudan is defined as a country where justice, equality, freedom, prosperity  and democracy are  enjoyed by all Sudanese people regardless of their creed, racial, cultural and regional background. In short, the New Sudan would utterly be the opposite of the Old Sudan.
As stated by our great hero and martyr leader Dr. John Garang de Mabior, “ New Sudan Vision recognizes the Sudanese “rich diversity in its history, geography, peoples and cultures” which can be traced back through several centuries hitherto, i.e. before Christianity and Islam. Based on the notion of modern democratic nation-state, the SPLM/SPLA vision recognizes, that the New Sudan is a diversified and united polity on a new basis, where all the peoples, Africans, Arabs, Christians, Muslims, believers in other faiths, or different nationalities, regions, races, ethnic groups, tribes and others, will live collectively in peace, under equal justice, freedoms and prosperity. In fact a “new type of Sudan to which we all belong regardless of diversities”.
Furthermore in the New Sudan, the existing chronic human rights abuses, available in the old Sudan must be eradicated by all means. Similarly, in the New Sudan, the existing illiteracy, diseases, corruption, nepotism and poverty, will equally be eradicated.  And in deed after the total liberation of Sudanese people, has been achieved, there will be no more wars of liberation, but state organized extensive drive against racism, tribalism, corruption, nepotism, hidden or real slavery, internal colonialism or ethnic based domination and exploitation etc. And in order to consolidate and develop the achieved voluntary unity, peaceful co-existence, democratic system of governance, prosperity, equity, equality, freedoms, absolute respect for basic human rights for which most Sudanese must have fought the old Sudan and all its institutions and structures, the SPLM/A must established itself formidably . Hence, there will emerge a “Sudanese identity, Sudanese commonality, a Sudanese commonwealth … to which all Sudanese pledge undivided loyalty irrespective of their religion, race or tribe, region ”, otherwise, the country will disintegrate.
The above mentioned vision was and still is based, on concrete theoretical framework, evidences and experiences, covering, sustainable peace, democracy and good governance, and equitable socio-economic development.
On the issue of  sustainable peace, Dr. de Mabior had loved all Sudanese regardless of their background. Hence he had wanted to end all the civil wars in the Sudan through peace negotiations, and replaced them with a Comprehensive Peace Agreement (CPA), similar with what had been signed in Nairobi in 2005, between  the SPLM/SPLA  and the National Congress Party, in order to begin the establishment of New Sudan, such that our people in Darfur region, Eastern Region  and other areas, may have sustainable peace, justice, equitable development and freedom, like others.
On the issue of  democracy and good governance, Dr. de Mabior  had wanted to establish in the Sudan, a united secular democratic system of government which would be based on an indirect and representative form of democracy, where political office is gained through success in regular elections that are conducted on the basis of formal political equality and justice. Dr. de Mabior  believed in democracy, because it is based on competition and  electoral choice, which is achievable through political pluralism, tolerance of a wide range of contending beliefs, and the existence of conflicting social philosophies and rival political movements and parties. Furthermore, for Dr. de Mabior there was a clear distinction between the state and civil society (including religion) in democracy, which is maintained  through the existence  of autonomous groups, interests and market forces married with mixed economic system, where the politically and socially marginalized Sudanese would be given a chance  to enjoy power sharing facilities provided for in the CPA and National Interim Constitution.
On the issue of sustainable and equitable socio-economic development, Dr. de Mabior, had wanted to establish an economic and social  system which would liberate the 90% of the Sudanese people now living not only below the poverty line, but living in absolute impoverishment, regardless of the existence of massive wealth in the country controlled by less than ten per cent of the  entire population, which he had wanted to eradicate utterly.   
In deed Dr. de Mabior had wished in person to implement, the policy of  equitable socio-economic development, covering, the construction of the war torn regions of the Sudan, the policy on free education, free health care, clean drinking water, decent shelter or housing, adequate public and private transport services for all, adequate agricultural and industrial investment to enable Sudanese to produce sufficient food for Sudanese people in the urban and rural areas, in order to elevate their living conditions or economic prosperity.
With free education  adopted and implemented almost all Sudanese children would have been educated and the existing  illiteracy rate would have been reduced by 80% within the next ten years, and many millions Sudanese would have changed their living conditions to a better level.
With free health care and improvement of health facilities, millions of Sudanese would have been  saved  in order to engage them in productive sector of socio-economic and political development  within the next ten years.
With eradication of chronic corruption, nepotism, racism, tribalism and mismanagement of revenues from our massive natural resources, there would be enough money to invest in all aspects of developmental sectors  to generate wealth to be distributed in accordance with SPLM/SPLA Vision and objectives.
___________________________________
About the Author:
Deng Dongrin Akuany, BSc. LLB(Hons). CIHL. DDA. MA. PH.D, was born in 1955 at Majok village, Ngop Payam, Yirol Western County, Lakes State, formerly part of greater Bahr el Ghazel Region, South Sudan.  He is Jiang or Monyjang, by national group (commonly known as *Dinka), which consists of more than 30 tribes, speaking the same language and with population reaching  eight  million.  A majority of Dinka national group has rejected this name, and would like to be known as “Jiang”.
On 12th March, 1965, young Deng Dongrin was arrested at the age of 12, in Rumbek town by Military Intelligence and charged as member of a rebel movement “the SSLM/SSLA”. He was  kept in jailed without trial for eleven months and 20 days. First in Rumbek Prison for 9 months and later transferred to Yirol Town Prison and remained there for 2 months and 20 days. He was found not guilty  by Magisterial Inquiry, in Yirol town, on 4th March 1966, and released.
Deng Dongrin had his primary and intermediate education in South Sudan. His Secondary Education in Ethiopia, where he was a political refugee from 1968 to 1972. He returned to Sudan as a result of Addis Abeba Peace Agreement signed in Ethiopia between the South Sudan Liberation Movement/South Sudan Liberation Army and the Minority Islamic Arab based Regime in Khartoum under the Chairmanship of Ethiopian Emperor. He became a political refugee again for the second time, this time in UK.
Deng Dongrin studied administration, politics and law in the UK and obtained a number of university degrees, including a Doctorate from Leeds University. In 1984 he joined the Sudan Peoples’ Liberation Movement/Army (SPLM/A). He has been the SPLM Deputy Representative for UK & Ireland.  He served as Acting Under Secretary for SPLM Cabinet Affairs and Acting Clerk of SPLM National Liberation Council.
Dr. Akuany was a member of  the Kenyan based Sudanese Peace Talks for two years, held under the auspices of the  organization of six eastern African countries, named The Intergovernmental Authority on Development (IGAD), until Comprehensive Peace Agreement (CPA) was signed on 9 th January 2005, between the Government of the Republic of the Sudan (GoS) and the Sudan Peoples’ Liberation Movement/Army (SPLM/A).  
Dr. Akuany, currently  Sudan Peoples’ Liberation Movement (SPLM) representative in the National Assembly in Khartoum, is a member of the National Assembly Legislation and Justice Committee, created by the CPA.
Dr. Akuany is a prolific writer. One of his memorable articles was published by Pan African Journal in London, UK, on the subject of “Pan-Africanism, Self-Help and Community Development”,  which was based on MA’AT perspective. He is married to Rachel,  from his  national group, and fathered eight children - four sons and four daughters.
Note: *The name ‘Dinka’ is rejected because it is not the original name, it was used by Colonial authorities to identify the Jiang, through their principal chief called Deng Kek, which was corrupted and became known as people of Deng Kek and later changed to Dinka.
Text Box: “CHALLENGES AND OPPORTUNITIES FOR THE SUDANESE PEOPLE”
By Dr. Deng Dongrin Akuany

Dr. Deng D. Akuany

Text Box: FAREWELL TO OUR GREATEST LEADER, LIBERATOR MARTYR DR. JOHN  GARANG D	E MABIOR

Dr. Akuany pays tribute to Dr. John Garange De Mabior:

“The mysterious untimely death of Dr. John Garang de Mabior, then, the first Vice President of the Republic of Sudan, President of Government of South Sudan, Chairman of the SPLM and C-in-C of the SPLA, in a helicopter crash, on the 30th of July ,2005, was yet, the greatest act of treachery and sabotage, to the Sudanese revolutionary struggle in our modern history. Unlike the previous martyrs, this time, we have been left with great legacies, of which the SPLM, SPLA and the Sudanese people at large, are the custodians, without which the struggle, would never be maintained, nor would the vision be operationalised and accomplished.  In deed,  the challenge is more of the SPLM/SPLA   leadership and supporters who must see to it that the CPA is implemented in its entirety.

“Our friend, teacher, liberator, leader  and the revolutionary icon, farewell until we meet again in the next world and planet. We assured you that the Vision, the revolution and the CPA are in the save hands, where they will always be defended by all means and at any cost. “

And with a clarion call Dr. Akuany declared:

“SPLM/SPLA OYEYI, LONG LIVE DR. JOHN GARANG DE MABIOR AND LONG LIVE   LT. GENERAL SALVA KIIR MAYAARDIT, LONG LIVE THE SPLM/SPLA VISION!! “

Text Box: Dr. John Garang 
Text Box: Politics 
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Last up-dated 22nd August 2006

 

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Britain Commemorates  the Bicentenary

 of  The Slave Trade Abolition  Act 1807.

 

One of the Black Community’s Contributions -

 

“Cries of Our Kidnapped Afrikan Ancestors”

 

 

 

________________

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“All faith is FALSE, all faith is TRUE.

TRUTH is the shattered mirrors strewn In myriad bits; while each BELIEVES

His LITTLE BIT the whole to own.”

 

From “The Kasidah of Hji Abu el-Yezdi”, as translated by Sir Richard F. Burton

 

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(Legends in their fields)          

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Music & Entertainment

Youth & the Survival Game in Britain (YSGB)

Short Story &   Writers’ Forum

What is Pan-Africanism

Editorial

Resident and Guest Correspondents

 

______________

1807-2007

 

Britain Commemorates  the Bicentenary

 of  The Slave Trade Abolition  Act 1807.

 

One of the Black Community’s Contributions -

 

“Cries of Our Kidnapped  Ancestors”

 

 

 

________________

Beliefs and Commentaries

 

“All faith is FALSE, all faith is TRUE.

TRUTH is the shattered mirrors strewn In myriad bits; while each BELIEVES

His LITTLE BIT the whole to own.”

 

From “The Kasidah of Hji Abu el-Yezdi”, as translated by Sir Richard F. Burton