First Readings on Sudanese Identity (4) Sudanese personality and demographic composition Hatem Babeker Awad Al – Karim

First Readings on Sudanese Identity (4)
Sudanese personality and demographic composition
Hatem Babeker Awad Al – Karim
The Sudanese personality before the events of 21 October 1964 was confined to the contradiction between modernity and traditionalism (originality and modernity). In this contradiction there were many positions and views. The analyzes were mixed between those who deny the existence of a Sudanese nation and a Sudanese personality, and those who recognize the existence of the Sudanese personality, Sudanese nation, It contains the values ​​of national structure and social development. This is why this trend combines between calling for the use of elements of personality in social transformation and those calling for their exclusion and those who call for reviving them and strengthening their position within the ideological (Islamic, national and national) The confrontation between the supporters of modernity and modernism and the supporters of originality and traditionalism is the centerpiece of the thinking of the democratic national structure in Sudan and the multifaceted point of dispute and its intricate complexities and complexities. From this point, all positions that impose on each individual and each movement determine its position on the control of Western countries or of human civilization Or from religion, from science, from power or from the future. The division into two camps facing each other has its own vision of the past and the present, and its theory of reading Sudanese history, its concept of modernity, reason, rationality, its social and political slogans. The linkage of identity with religion eliminates the fact that population components are evolving as a consciousness of national identity and identity. The linking of modernity to contemporary science makes civilization a technical character and denies cultural privacy and the legacy of population formation. The issues of identity and modernity, religion, science, development, stagnation, preservation and progress have become the center of the crisis of Sudanese society, and its dispersion and imaginary solution at the same time.
 This intellectual confrontation continued and went through many stages and took different forms according to the events and the great socio-political conditions experienced by the Sudan, the confrontation between Islamic and secular Salafism and the trend of socialist and capitalist development. The aftermath of this confrontation continued through an ethnic regional expression. Sudan returned to the point of formation after the implementation of the Islamic sharia law in September 1983 and was maintained by the parties after the 1985 uprising. The Umma Party, the Democratic Union Party and the Islamic Front confirmed the majority of the parliament of democracy and the collusion of the Marxist and nationalist left. Exploded in parallel with the declaration of Islamic law in May 1983. Hence we believe that it is necessary to study the structure of the population and its impact on the formation of the Sudanese personality.
 The Sudanese personality emerged from a variety of geographic environments ranging from rivers and rivers to water and rainwater collection centers in the forest, desert and mountain. The population of the Sudan has gathered around the water sources. This region of the African continent continued to migrate from within and outside the continent to the characteristics of its life, Sudanese environments are responsible for the Sudanese civilization, Sudanese history and the Sudanese social structure. Despite the relative fusion, each environment has retained its distinctive characteristics, contributing to the formation of the Sudanese nation through cultural and social interaction. Sudanese and Sudanese personalities since the birth of the ancient Sudanese civilization have given and took all the environments of this optional federal root, but that the expatriate merged into the existing population structure, the Arabs and the Negroes who came to the land of Sudan merged into the existing components became part of the socio-cultural environment of the Sudanese population components that are originally In the process of fusion and fusion and the crystallization of the nation and the maturity of the Sudanese personality. Characterization of the incubating environments of the population components contributing to the crystallization of the Sudanese nation and the maturity of the Sudanese personality can be summarized in four environments:
* Nile environment from the borders of Egypt extends beyond the junction of the Nile and White and Blue include the island
* The poor savannah, desert and sub-Saharan environment in Kordofan and Darfur
* The Atbara River and the Red Sea Mountains
* The environment of southern Sudan with its Nile and tropical details
 Nile environment
The center of Sudanese cultural history and the gateway to the north of the world, through which Christianity, Islam and Arabism entered the African depth. This part of Sudan is rooted in the roots of Africa. The first person to know the African religions is this place. Then move on to Christianity and then Islam. This component is manifest in the languages ​​and relations and personality of this human being. In building the Sudanese character and modern Sudan. The Sudanese personality gained from it the Maawrian view of urbanization, industry, means of earning a living, and a vision of the self and the world.
 Desert and sub-Saharan environment and savannah (Darfur and Kordofan)
 The historical link between Kordofan and Darfur is old, connected and uninterrupted. Some of the population components reach linguistic interference with the Nubian north such as the Zaghawa, Midub and Fur, which confirms that they are the traces of the Kush civilization and migrated within the internal migrations and have infinite common denominators with the Nubian civilization. Also living in this environment are pastoral groups migrated from West and North Africa. These environments have a cultural contribution to the kingdoms of Fur, Spaniards, Masjid, Dajo, Masalit and Daegu. Islam is a spiritual bond and Arabic is a common communication tool.
 The Atbara River and the Red Sea Mountains
 This environment, which has been linked to the sea and is interacting with Nubia and Axum, is a long geographical environment extending from Halaib in the Egyptian border to the port of Aqiq in the Eritrean border. This environment is the strategic crossing point for Sudan and the African continent by sea.
Therefore, the inhabitants of this part of the Sudan were a genuine contributor to the formation of the Sudanese character and fought in all the battles of the Sudanese nation. They are in a permanent movement between the Nile and the Atbara River and the slopes of the Eastern and Western Red Sea Mountains.
* South Sudan environment
 Southern Sudan has been affected by economic activity from the north and the trade movement from East Africa has affected Kenya, Tanzania and Ethiopia. The interrelationships between the Bahr el Ghazal and Darfur populations are as deep as those of the Upper Nile in Ethiopia as well as the tropical interferences in Kenya, Uganda and Congo. And the Anglican Anglican Prussian Churches, and influenced Islam from the north and east Africa.
All of these components touched modernity with the military campaign of Kitchener which took control of Sudan in 1899 imposing a colonial-style colonial military style clutch. The emergence of the Sudanese independent state in 1956, did not ease the intensity of the use of components to control, was unable to manage diversity in the first test was exposed to the fledgling Sudanese state exploded armed revolution in the south events of Torit 1955 raised a question Identity in the north and south became the Sudanese personality victim between the two polar poles and the Sudan entered into a political-military intellectual disorder and overlapped ideologies and intellectual methods. Each one makes his contribution. The position of Islam and Arabism became the cause of the Hour in the North, Gradually froze the confrontation of modernity and traditionalism confined to the position of the political movement in the position of Islam and the West and modernity. Thus, the conflict in the south has hindered the development of the nation’s crystallization and the maturity of the Sudanese personality.


First Readings on Sudanese Identity (2) Introduction to personal understanding Hatem Babeker Awad Al – Karim

via First Readings on Sudanese Identity (2) Introduction to personal understanding Hatem Babeker Awad Al – Karim

قراءات اولى حول الشخصية السودانية (2
مدخل لفهم الشخصية
حاتم بابكر عوض الكريم
يتصل سؤال الشخصية بادراك الذات والمحيط الخاص والعام.
النظر للشخصية ينطلق من عدة تساؤلات اسها من انا ؟ كيف وجدت في هذا المكان؟ ماهي فرصي من هذا الانتماء؟ ماهي الميزة من وجودي في هذا المكان؟ ما تطلعاتي وامالي ورجاءاتي واهدافي؟ ما القيم والاخلاق التي شكلها وجودها في البيئة الاجتماعية؟ ماعلاقتي بغيري وبمن حولي ؟ ما اثر محيطي الاجتماعي والثقافي البعيد والقريب في بناء قناعاتي ومزاجي وذوقي وملبسي ومظهري؟ ما الخصوصية من وجود في الزمان والمكان المحددين ودورهما في تشكل قناعاتي وتصوري لذاتي وبيئتي الاجتماعية والعالم من حولي؟.
اذا كانت التساؤلات تقودنا لادراك الشخصية الوطنية في سياقها الاصلي.نحتاج لمواصلة الاسئلة بميزات وخصائص وملامح وسمات الشخصية الوطنية .فمفهوم الوطن الذي نتحدث المقصود هنا المكان الجغرافي بمحمولاته التاريخية وابعاده الجيوسوسيولوجية واسقاطات الوجود السايكولوجية على الفرد والمجموع البشري.من البديهيات هناك مميزات وخصائص وسمات وابعاد للشخصية الوطنية. فالانسان الالماني في فهمه ونظرته وطرائق تفكيره ليس هو الروسي او الفرنسي او الانجليزي او الامريكي وان كان هناك تحرك متسارع نحو تذويب الفوارق بين الشخصيات الوطنية في شخصية معولمة بفعل ثورات العلوم والاتصالات والانفجار المعرفي والتكنولوجيا والاتصالات ووحدة حركة الاقتصاد. ايوجد مانطلق عليه الشخصية الوطنية ومن ثم الشخصية السودانية؟ ان صدقنا تلك الفرضية بوجود شخصية وطنية وسودانية فهل لها ملامح ومميزات وخصائص؟ ففي الحاله السودانية يقفز للذهن سؤال اهمية وجود الامة السودانية لماذا؟ فمدخل النظر في الشخصية السودانية تبلور الامة وذلك لان الشخصية الوطنية لابد ان يكون لها وجود مميز عرفا وقانونا ومن صور مخزونه في المخيلة العامة المتشكلة من البيئة في وجود رؤيا تنمية واهداف واضحه للاعمار اي الامه يجب ان تكون لها رسالة محددة نحو نفسها ورسالة نحو غيرها بمعنى ان تؤكد لوجودها اهداف وغايات وليس مجرد تجمع لفسيفساء بشري متصالح او متناقض. فمن ملامح الشخصية الوطنية الذاتية منها تتمخض هوية تعريفية لها انها تبلورت من خلال خط سير حياتي يظهر تعريف بها بانها لذاتها اي تعريفها لذاتها.
الوقائع تؤكد ان هناك شخصية وطنية سودانية صحيح قد تكون غير مكتملة التبلور والانسجام. نعم هي موجوده شخصية وطنية كاملة السمات والملامح وفي طور التبلور والتشكل رغم الغبار التضليلي المحرك بخبث ودهاء حول من قبل الغراة القدامى ( الاستعمار) والتيارات المتوحشه بالخصائص العرقية الثقافية المؤملة في تقرير المصير .تاريخيا رغم كل الجهود لم يفلحوا في نفي وجود شخصية سودانية قابله للتبلور والنمو نحو النضج صحيح الشخصية السودانية تحيط بها عوائق وازمات ومشكلات فالشخصية السودانية ذات وجود حقيقي تموجد عبر معارك متصله ومنفصلة اريقت فيها دماء وكتب فيها السودانيون تاريخ راسخ كالجبال.
التصور النافي لوجود شخصية سودانية ينطلق من ادعاء ان السودان قبل( التركية المصرية) 1821م لم تكن له وجود- بادعاء التسمية تبدأ من هذا التاريخ- لم يكنله وجود فهو مجرد ارض شاسعة يسكنها اناس ليس بينهم روابط او صلات ولامعرفة لهم بالعالم والمجال المحيط بهم. هذه القراءة واضح انها تحتفي بالغازي الخارجي وتبرر له باعتباره آلية التطور والارتقاء ولو لاحدوث غزو محمد علي باشا لما كان هناك سودان. حيث يرى ماكمايكل في مقدمة تاريخ السودان لآركل:( ان السودان ظل يعيش في بربرية بغير نظام او هدف حتى جاء الحكم الثنائي). معلوم هذه النظرات نتاج دعاية نهاية القرن التاسع عشر حتى منتصف القرن العشرين وهي نظرات وظيفية داعمة لسياسات سائدة انئذ. قراءة الشخصية الوطنية يتم من خلال متابعة اثرها في نمط الحياة الفردي في ابعاده السياسية والاقتصادية والاجتماعية والنفسية ومنظومة مواقفه القيمية كل ذلك يتشكل عبر حراك تاريخي له تعبيراته المادية والوجدانية معبر عن قيمه الوجودية وتمظهراتها في التشكيلات الاجتماعية والفكرية والثقافية مما يخلق نوع من الذائقة المشتركة
التي تحدد جذور السلوك للافراد والجماعات وتحقق ذلك الكزاج المشترك ومظاهره العديده علاه على الفنون والفلكور.
فاذا نظرنا في معالم الشخصية السودانية وسماتها وخصائصها ومدى استمراريتها ومرجعياتها في التاريخ والمجتمع ومنظومة القيم والاخلاق واللغة ونمط التفكير واتجاهات اتخاذ القرار جميعها تعطي برهان الاثبات عن وجود شخصية سودانية من خلالها تفهم الوقائع الراهنه واستقراء المستقبل في اطار التحول والتغير الحتمي المؤكد بقوانين الحركة:( المقذوف مهما علا لابد له من نقطة رجوع)تعني العوده على صعيد اخر اكثر تطور ليس من خلال الصدفة بواقع الفعل الضروري.

First Readings on Sudanese Identity (2) Introduction to personal understanding Hatem Babeker Awad Al – Karim

First Readings on Sudanese Identity (2)
Introduction to personal understanding
Hatem Babeker Awad Al – Karim
 The personal question relates to self-perception and the private and public environment.
Looking at the character starts from several questions I asked what am I? How did you find this place? What are my chances of this affiliation? What is the advantage of my presence in this place? What are my aspirations, hopes, desires and goals? What values and ethics did their presence in the social environment pose? Do you care about others and those around me? What is the impact of the surrounding social and cultural distance and nearby in building convictions and temperament and taste and clothing and appearance? What is the peculiarity of existence in the specific time and space and their role in forming my convictions and perceptions of myself, my social environment and the world around me?
If the questions lead us to recognize the national character in its original context. We need to continue the questions with the features, features, features and characteristics of the national character. The concept of the homeland we are talking about here is the geographic location of its historical and geosocial dimensions and projections of psychological existence on the individual and the human total. The axioms have characteristics, characteristics, attributes and dimensions of the national personality . The German man in his understanding, outlook and ways of thinking is not Russian, French, English or American, although there is an accelerated movement towards dissolving the differences between national figures in a globalized personality by the revolutions of science and communication, cognitive explosion, technology and communications and the unity of the economy. What is the origin of the national character and then the Sudanese personality? The fact that we believe that the existence of a national figure and Sudanese Do you have features, characteristics and characteristics? In the Sudanese case, the question arises about the importance of the existence of the Sudanese nation. Why? In view of the Sudanese personality crystallization of the nation, because the national character must have a distinctive and customary and legal and stock in the imagination of the public created from the environment in the presence of a vision of development and clear objectives of the reconstruction of any nation should have a specific message towards itself and a message to others in the sense that They affirm their existence as goals and objectives, not merely a gathering of a conciliatory or contradictory human mosaic. It is the features of the national identity of the self produces a definition of identity that it crystallized through the path of my life, which is defined as self-defined by itself.
The facts confirm that there is a true national Sudanese personality may be incomplete crystallization and harmony. Yes, it is a national personality full of features and features and in the process of crystallization and formation, despite the dust of the misdirected engine covertly and subtle about by the old (colonialism) and currents savage ethnic cultural characteristics in self-determination. Historically, despite all efforts have not managed to deny the existence of a Sudanese person can be crystallized and growth Towards the maturity of the true Sudanese personality surrounded by obstacles and crises and problems Sudanese personality with a real presence was found through the battles connected and separate bloodshed in which the Sudanese wrote a history as solid as the mountains.
 The perception of the existence of a Sudanese character stems from the claim that the Sudan before (Turkish Egyptian) in 1821 did not have a presence – claiming the label starts from this date – did not enjoy the presence of it is just a vast land inhabited by people who have no links or links and knowledge of the world and the surrounding area. This reading is clear that it celebrates the external Ghazi and justify it as the mechanism of development and upgrading, even if the invasion of Muhammad Ali Pasha, there was no Sudan. Where McMichael sees in the forefront of the history of Sudan to Erkel: (Sudan remained in barbarism without a regime or a goal until the rule came bilateral). These views are the product of propaganda from the end of the 19th century until the middle of the twentieth century, and they are functional views in support of prevailing policies. The reading of the national character is done by following up its impact on the individual lifestyle in its political, economic, social and psychological dimensions and its value-based attitudes. All this is formed through a historical movement with its physical and emotional expressions expressing its existential values and manifestations in social, intellectual and cultural formations. Behavior of individuals and groups and achieve that common cascade and its manifestations, many of it on the phon and the fluorine.
If we look at the characteristics of the Sudanese personality and its characteristics and the extent of continuity and references in history and society and the system of values and ethics and language and the pattern of thinking and decision-making trends all give proof of proof of the existence of a Sudanese character through which to understand the current realities and extrapolation of the future in the context of transformation and inevitable change assured movement laws: It has to be a point of return) means to return on the other level more developed not by coincidence by the act necessary.

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