First Readings on Sudanese Identity (6)-----Hatem Babeker Awad Al - Karim

(First Readings on Sudanese Identity (6
Southern Sudan is an integral part of the Sudanese personality
Hatem Babeker Awad Al - Karim
 The clash of identities stopped the growth and development of the character of Sudan, but did not depart from the mechanism of opposition between the old and the modern did not reveal what lies behind the collisions of identities and bets and positions and goals seeks to freeze the actual historical competition between the components of the population and culture and heritage by fabricating an ideological confrontation between ideologies denies one other Arabism and Islam in The confrontation of Africa as a culture and Zenjieh as the rest of the rest of the denial of interaction and influence and impact .. Formal comparison between the values ​​of Eastern Arab Islamic and Western values ​​material rest proof of superiority to each other, emerging new problems contributed to the establishment of the disorder A The discussion of the Sudanese personality aims to look at the Sudanese crisis in its historical social context to reveal the complex relations of the population components within the framework of the Sudanese personality and the levels of influence and mutual influence between the Sudanese components through regional specificities and the ability to open up to the ocean. Human and humanitarian world. There is a permanent conflict between the field of the world and the historical reference through the study of national character and its partial or total change and the change of concepts and values ​​and symbols or death and demise and then resurrection National character is a historical entity that is mutated, alternating and subject to death.
 Some are trying to drop the contribution of the south in the formation of the Sudanese personality and focus on the lack of access to the North culture and beliefs to the south because of natural conditions such as dams on the Nile and the law of enclosed areas and tsetse fly and the hardness of the Nilion combat. It is true that the society of South Sudan is created away from external influences and the South has their own experience in creating tribal formations, as well as references to oral narratives about the origins of tribes, their ancestors and their famous battles. The tribe is society, politics, religion. Each tribe has its own composition, which is different from others. The tribe has a political structure and social composition. What is the relationship between the North and the South? Is it a relationship of influence, influence or a rigid co-ordination relationship? Have the neighboring tribes dealt with tribal bases when friction in pastures and wrestling on water and pastures and building alliances and war and reconciliation and payment of dimes as compensation for the dead and mating and the phenomenon of trade? To what extent are neighboring tribes accommodating traditions, traditions and heritage? We mean the Dinka, Shilk, Nuer, and neighboring tribes of the Misseriya, Rizeigat, Sabah, Sulaim, Kanana and Rafa'a. The border link was not regulated by a central authority in the north and south, but was organized by local conventions and tribal customs held among the population groups and remained firmly entrenched and preserved over generations.
 Before 1821, there was no central state in the south and the kingdom of Phong and Fur. The Fung State was not a central authority that controlled the faraway lands, but its relationship with the sheikhs and regions was not a relationship more than the relationship of the alliance. The Fung Sultanate does not have an expansionary history towards the south. The Fur province was claiming the dependency of certain areas of Bahr el Ghazal. This claim allowed some tribes to emigrate from their homelands, . When the kingdoms of Fur and Phung fell into the hands of Muhammad Ali's family, the natural interaction between the North and the South shrank. The slave trade was a destructive guel to the southern communities. At the same time, the international competition movement around Africa, the conflict between Britain and France, Catholics and Protestants was active, affecting the tribal tribal formations. In Mahdia, the Dinka leaders joined the leaders of the Rizeigat and Maalia to Mount Kadeer. The Mahdia armies also shared influence with the European armies in Equatoria, and the Ba'ath regime was preoccupied with administration, security and subjugation of the tribes. The south was growing slowly, while the north was rapidly developing as a result of this policy of bilateral rule. The South was separated and locked up under the pretext of the development of African being and the abandonment of education for evangelization. The south was not reconciled with colonialism, the south witnessed revolutions in the Upper Nile and Bahr el Ghazal. Different traditions have formed for the northern and southern political movements. Which paved the way for the clash in 1955 AD, but the Addis Ababa Convention in 1972 brought a convergence between the South and the North, thus becoming a common language and changing the intellectual and psychological map of the Southern Man. The influences that formed the human in the South are Islam, Christianity and Africa. Add the Arabic component. It is influenced by the Arab-Islamic influence we live in.
The South man contributed to the formation of the initial view of the Sudanese personality, just like the Sudanese components remained. The common link is the commitment to the community, unity and interests, and the belief in the importance of co-existence for development and development, and rejection of all its aims to dismantle and annihilate. The Southern Sudanese influence is present in the northern imagination and mind as well as the northern influence in the southern mood and imagination.