قراءة في كتاب الخاتم.... بقلم د. محجوب التجاني

Quote: Book Review - Al-Khatim ‘Adlan’s Ma al-Manfa? Wa Ma howa al-Watan? (5) Mahgoub El-Tigani December 25, 2008 Unresolved disputes with Hassan Turabi and the Brotherhood Indoctrinations Although deeply-rooted in the Western conservative capitalism of Hegelian philosophy, the Western anti-capitalist Marxist thought passed the ordeals of developing the German Divine Right of Kings to an Acquired Right of Working Classes by revolution. The highly industrialized capitalist societies of the West, however, tolerated hardly the up-side-down doctrines of Marx in the less industrial Russia and Eastern Europe for only less than a century. By the 1980s of the 20th century the last page of the Western totalitarian communism (State monopoly of power, wealth, and popular movement) went to the grave with the complete collapse of the Soviet political satellite. Advanced capitalism continued untransformed in Europe, the United States, Japan, and the Asian Tigers with a few adjusted forms of labor relations that benefited creatively from the defunct anti-capitalist European systems of labor and health social security programs, the Russian space scientific revolution that culminated most recently in the capitalist-controlled unprecedented information revolution, in addition to a human rights' conditionality versus repressive regimes. Unfortunately, the nowadays old socialist Russia and the teenager China capitalism support unwisely the world’s repressive regimes (including the NIF rule) in thirst yearning to compete with the centuries' earned Western advanced capitalism, irrespective of "the comradeship” principles that once ruled the Euro-Asian socialist relations with Third World Countries. The less industrialized, overwhelmingly agrarian or Bedouin societies of the East experienced their own political Tasks by ideological ordeals to transform the European colonial capitalist States in the former economically backward, culturally alienated colonies, to acceptable forms of nationalist rule. And yet, the complexities of these adjustments have been extremely difficult. Short of consistent democratic freedoms, the concluding results of perpetuating the colonial legacies by conservative bodies of authority and wealth, as well as imposing quasi-socialist or some nationalist transformations by military regimes fell short of embracing key indigenous particularities of the East. Reactionary indoctrinations by the emerging Islamic Revolution worsened the situation by terrorist backward systems of capitalism (as in the NIF-China oil alliance and the NIF-Russia/China arms sales), to say nothing about the international chaos of the Taliban medieval Sultanate or the al-Qaeda chaotic Brotherhood. With strong condemnation of the Western capitalism indifference to Third World cultural and religious concerns, or the long-standing pressures on democratically-elected governments to comply with external dictates above nationalist interests (as occurred to Sadiq al-Mahdi's government by the World Bank), the secularist, socialist, and liberal forces of the East must share the blame in the prevailing state of underdevelopment and the chronic development failures of their nations. Fair words of encouragement and appreciation, however, must be bestowed upon the Sudanese, Arab, and African secularists together with the Islamic, Christian, and Jewish thinkers who struggled with great intellectuality and organizational zeal to favor programs democratically projected to develop the indigenous economic and cultural entities of societies via high levels of moral and political struggles. All aimed to modernize States basically founded on Western colonial legacies short of the contemporary demand and challenges of the good life. It goes without saying that the ingenious Program of ‘Abd al-Khaliq Mahgoub (1971) shines out in this regard, much ahead of its time. Particularly important, the liberal change-agents of our under-developed nations and their Western and Gulf financiers concentrated most "modernization" plans on relatively “easy” development projects (for example the irrigated lands of Gezira, Managil, and Rahad the NIF Brotherhood has completely destroyed by now) at expense of developing the sealed-off swamps of the South (before the oil boom) in the words of Joseph Garang (1969), or the negligent development of the North Sudan Sahara and its drought-hit lands. Both of the Sudanese conservative and progressive urban-based mentalities failed to influence, in any consistent manner, the vast majority of the rural population that continues to suffer economic, political, and “social backwardness” under a state of the “over-simplistic conceptions of religion,” Baqir al-'Afif mentioned in his tocuhing introduction of the 'Adlan's Manfa. It was the intimidating, anti-democratic, wealth-and-power-thirst Brotherhoods Movement, however, that drew heavily upon the inhibiting difficulties of secular movements to pre-empt the noble Cause of social advancement by a State-led dehumanizing offensive. The Brotherhood abused, above all, “the over-simplistic conceptions of religion” in the rural areas. Empowered with unethical totalitarian powers, the Brotherhoods would successfully pity the rural populations against the secularist, socialists, or liberal thought (even if this thought uplifts the banners of faith in peaceful and progressive terms to develop the spiritual and material interests of the poor). The Brotherhood terrorist indoctrinations lined up the farmers and Bedouin communities to support backward politics by well-organized financial policies (generously spent by the NIF uncensored military and civilian rulers). These indoctrinations disrupted the cultural values, spiritual commitments, and mechanical solidarities of the rural societies by the highway activities of the govermnet-sponsored PDF and the lawless Janjaweed militias in Darfur and South Sudan . Acting effectively on primordial ties, ethnicities and religious beliefs, the Brotherhood junta blinded the consciousness of many rural groups, which had been previously only occasionally approached by the urban-centered secular parties.