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 البشير والشوش 000أو كافور والمتنبى
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عشان الوزارة
أبو المسك ووووولخ
ولما بار المسك
لاتشترى العصى من غير عبد ولا ولا ولا لخ
هل هى خاتمة سيئة ام منقلب أكثر من السؤات
كم هى صاحية ثعالب الانقاذ0000
بس ياثعالبنا طلب الشوش سفارة وليس وزارة
ولما جاكم هو موقن ان فيه الكثير من ملامحكم و00000
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Re: البشير والشوش 000أو كافور والمتنبى (Re: Deng)
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الاعزاء شاذلى و دينق
قيل من قبل : حين تسأل شخص من أنت فانه سوف يقدم لك بطاقته الشخصية او جواز سفره
وحين تسأل شعب من أنت فانه يقدم لك قادته ومبدعيه ومفكريه كوثائق
وتلك هى وثائقنا المعاصرة ياسادتى
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Re: البشير والشوش 000أو كافور والمتنبى (Re: Deng)
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الاعزاء شاذلى و دينق
قيل من قبل : حين تسأل شخص من أنت فانه سوف يقدم لك بطاقته الشخصية او جواز سفره
وحين تسأل شعب من أنت فانه يقدم لك قادته ومبدعيه ومفكريه كوثائق
وتلك هى وثائقنا المعاصرة ياسادتى
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Re: البشير والشوش 000أو كافور والمتنبى (Re: بدر الدين الأمير)
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فى يوم ما غنى وردى من كلمات الثائر الراحل الشاعر على عبدالقيوم
أى المشانق لم نزلزل بالثبات وقارها
نحن نحن رفاق الشهداء
0000000000000000000
0000000000000000000
وحديثا تغنى وردى لتطريب أصاحب المشانق الحقيقين صناع الحروب
هل تغيرت المشانق أم تغير البطل المشنوق
ام فى الحزن القديم كنا ننادى بيوت الاشباح والذبح الجماعى وفى رمضان كمان
وقلنا نرحل ذبحاوتهجيرا بيوت اشباح
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Re: البشير والشوش 000أو كافور والمتنبى (Re: abdalla elshaikh)
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ود الشيخ ياملكوم الاشواق
لماذا هولا الموته يرغبون فى الشى ونقيضه ويتخذون الموقف وضده
وهل كان
يوسف كوة
وسليمان ميلاد
وعلى فضل
وفتحى أحمد على
وخالد الكد
ومصطفى سيد احمد
والخاتم عدلان
يحملون نفس الجينات النضالية وضحوا لاجل نفس الوطن
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Re: البشير والشوش 000أو كافور والمتنبى (Re: بدر الدين الأمير)
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أبكر آدم اسماعيل
الشاعر الروائى طبيب الاسنان الحداد ( الكندى)
وقبل ذلك هو ابن هامش جبال النوبة وكذلك هامش الحاج يوسف
لم يهادن الظلام ولم ينكسر ولم يهاتر ولم يفقد الامل فى الانسان السودانى
( معدن النشأة والتكوين لا بتحول ولابغير)
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Re: البشير والشوش 000أو كافور والمتنبى (Re: بدر الدين الأمير)
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الشاعر التجانى الحاج موسى أى( مانع المعرفة) او الشخص الذى يؤلمه ان يغادر الاخرين
بشرف0
منع دخول كتاب (ترى من انطق الحجر) وهو عبارة عن لملمة شتات مراسى وذكريات عن
الشاعرالراحل على عبد القيوم صاحب نشيد ( نحن نحن رفاق الشهداء ) ومنع صدور ديوان رائد
تجديد الغنى والتغنى الراحل عمر الطيب الدوش
ومنع ومنع
ومنع و0000
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Re: البشير والشوش 000أو كافور والمتنبى (Re: بدر الدين الأمير)
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Quote: يخرج الصادق المهدى مهتديا
ويعود أكثر ظلاما
يختفى نقد من الامن ويظهر وهو أكثر من آمن
يخرج عبدالعزيز خالد ثائرا ويعود مدجننا
يدخل جون قرنق منتصرا ويرحل أكثر انتصارا
ويبقى محمد عثمان المرغنى اكثر ترفا |
.. بدر ..
و ما زال الحبل على الجرار ..
سقوط الأقنعة يتبعه سقوط في جب الخزلان .
أقنعة تسقط و تفرد مساحات نصر جديد للطغمة تحرك فيها أقدامها ..
و تدوس .
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Re: البشير والشوش 000أو كافور والمتنبى (Re: Emad Abdulla)
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عماد 000 ياصديق القصى من المسافات والمساحات
وهناك ياسيدى من هم على شاكلة محمد سليمان عبدالرحيم رجل يضر به الزمان وينفع
ومحمد سليمان اجد ان سيرته جسدها قول المتنبى:
(ذو العقل يشقى فى النعيم بعقله
وأخو الجهالة فى الشقاوة ينعم
لا يسلم الشرف الرفيع من الاذى
حتى يراق على جوانبه الدم
والظلم من شيم النفوس فان تجد
ذا عفة فلعلة لا يظلم
من البلية عذل من لايرعوى
عن جهله وخطاب من لا يفهم
ومن العداوة ما ينالك نفعه
ومن الصداقة مايضر ويؤلم
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Re: البشير والشوش 000أو كافور والمتنبى (Re: بدر الدين الأمير)
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الاخ بدر الدين،
نقلة متقدمة منك فى نقل الحوار.
اخى،
قيل فى بلادنا، اى بلد اسمه السودان:
السيف عند جبانه و المال عند بخيله.
لذا لا تستغرب للذى يدور فى هذا البلد التعس الحظ.
السودان يا اخى ان كان يحكمه غير هؤلاء الاوباش لكان فى مصاف الدول المتقدمة الان، لانه يملك من الموارد المادية و البشرية ما لا تجده حتى فى اكبر الدول مثل امريكا.
انه حقيقة بلد مسكون بالرغم من كل ما جادت به الطبيعة له.
انه يلد جحود اهله و لا يعرفون قدر انفسهم.
ان سالتهم فيما الاحتراب لما وجدت اجابة شافية.
انه الوهم و الوهم و الوهم.......الخ.
نسال الله ان يخلصنا من اجيال الاستعمار التى مازالت تحكم هذا البلد الطيب بعقلية مربيهم.
لاحظ معى يا اخى من هم على سدة الحكم فى السودان الان، و كيف يفكرون؟
انهم ربائب المستعمر، و كفى.
مع تحياتى،
طالب تيه
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Re: البشير والشوش 000أو كافور والمتنبى (Re: Masoud)
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أخي بدرالدين
الشوش بصق علي تاريخه
وصار منظرا للديكتاتورية
والتي يعرف تماما علي ارضية تستند.
..
الشوش يحاول أن يتقرب زلفي للسلطان
وهو , لابد, قرأ ما قاله الشيخ فرح ودتكتوك:
يا واقف عند باب السرلاطين.. أرفف بنفسك من هم وتحزين,
ومع ذلكــ يحاول, فربما عمود منه يسعد
الحاكم ويجازيه بالوزارة إن فقد السفارة
تحت ضغط الجنوبيينـ,
يشهد الله إنني لم أجد في التاريخ الثقافي أن تحول
الاستاذ الجامعي إلي " مشاء بنميم "
وجينات الفتنة تحوم في عقله
ألغريب يا بدر أن هذا الشوش
صديق الطيب صالح
وكاتم سره
وهو الذي سمسر للاتيان به للخرطوم
مع الصلحي
ومحمد الحسن احمد
وبقية من رجال
السودان
القديم
, والذين كانت زيارتهم " الزفة"
مؤازرة للنظام
ليت الشوش راجع نفسه
وعاد إلي مربع الثقافة
وإغتسل بها من درن النفاق
وتجاه من؟
..إسلاميو الفساد
والتعذيب
والنهب المسلح والمصلح..
وسر في توثيقك يا بدر
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Re: البشير والشوش 000أو كافور والمتنبى (Re: بدر الدين الأمير)
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الجزولى سعيد
هل ارخ الذين يؤرخون للذكريات او الاحداث ان صاحب اطول اضراب عن عن الطعام
فى تاريخ السودان حتى هذه اللحظة هو الجزولى سعيد 28 يوم فى سجن بور سودان 1961م
حين حكى لى صديقى الشفيع الجزولى سعيد تفاصيل ذلك الموقف قلت ساخرا الجزولى سعيد
دنقلاوى عوير لو كان من متوهمى العروبة حتى ولو عربى جزيرة لما سمح له بالاضراب عن الطعام
ولو لمدة ساعة0
والجزولى سعيد ياسادتى احد مؤسسى الحزب الشيوعى انجب بنات وابناء لا نعرفهم لانهم ملوك
معرفة وأخلاق ومن شابه اباه ماظلم 0
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Re: البشير والشوش 000أو كافور والمتنبى (Re: بدر الدين الأمير)
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هاتفنى أحد الاصفياء قائلا هل تعلم أن الشاعر التجانى الحاج موسى (أومانع المعرفة)
سوف يزور الدوحة خلال الايام القادمة، بحكم وجود المبدع عمر الشاعر هذه الايام فى
الدوحة0 قلت اهلا به لو كانت الدوحة هى رسالة غفرانه 0من درن الجبهة بس على التجانى
العلم أن لدينا له الكثير من الاجبات وعليه تحضير الاسئلة 0000
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Re: البشير والشوش 000أو كافور والمتنبى (Re: Masoud)
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أغنية فى عيونك ضجة الشوق والهواجس
الكلمات للشاعر ابوذر الغفارى وهو من ذوى الاحتياجات الخاصة
اللحن والغناء لمصطفى سيد احمد
تم خطف أبوذر الغفارى من قبل جهاز امن الجبهة فى بداية عهدهم
وحتى هذه اللحظة لا احد يعرف هل تمة تصفيته أم هو على قيد الحياة
ظل مصطفى سيد احمد حتى ايامه الاخيرة يسأل أين ابوذر اين جسمان ابوذر لو قتل
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Re: البشير والشوش 000أو كافور والمتنبى (Re: بدر الدين الأمير)
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هل فعلا دور صلاح ادريس تدجين المبدعين الثوار ؟
أى من يملك قوتك يملك 000000000000000000000
على فكرة منصور خالد عمل مستشارا لصلاح ادريس فى موضوع مصنع الشفاء
والشاعر حميد يعمل مع صلاح ادريس والشاعر ازهرى محمدعلى يعمل مع صلاح ادريس
والشاعر صلاح حاج سعيد شاعر الحزن النبيل يعمل مع صلاح ادريس
وصلاح ادريس ارسل لمصطفى سيد احمد أكثر من خمسين ألف ريال
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Re: البشير والشوش 000أو كافور والمتنبى (Re: بدر الدين الأمير)
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صديقي الأول ..
بدر الدين.
| Quote: نقلة متقدمة منك فى نقل الحوار. |
طششت عيوننا معاك .. بكثرة الموضوعات المطروحة في هذا البوست وتنوعها ..
وأعتقد كل مداخلة تحتاج الى بوست منفرد .
موضوع البوست الأساسي هو ما يدور في ( بلاط السلطان ) .. أو الأحرى ( السلاطين ).
وكلما كثر السلاطين ، كلما زاد عدد ( المتنبيين ) وزادت مناظر سقوط ( الأسماء ) .
وما أكثر سلاطين بلادي (آخر الزمن ) ..
أحوال ( رؤوس الأحزاب ... التنظيمات السياسية .. المسلحة منها ،، و( البدون ) .. حدث ولا حرج ..
ثم .. رأس المال في خدمة ( أهل الفن ،، والرياضة ) .
واصل ..
متابعينك ..
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Re: البشير والشوش 000أو كافور والمتنبى (Re: بدر الدين الأمير)
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الشاعر الراحل أو المنتحر عبدالرحيم ابو ذكرى (انتحر ام نحره الانتماء)
وهو شاعر الرحيل فى الليل
الغناء واللحن لمصطفى سيداحمد
مقطع مختار:
أيها الراحل فى الليل وحيدا ضايعا منفرا
أمس زارتنى بواكير الخريف 0
هل : يحدثنا الفاضل الدكتور بشرى الفاضل عن من هو ابو ذكرى
وكيف وله كان الرحيل أو الانتحار
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Re: البشير والشوش 000أو كافور والمتنبى (Re: بدر الدين الأمير)
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AN INTELLECTUAL FOR THE HIGHEST BIDDER By Charles Deng
سودانيزاونلاين.كوم
sudaneseonline.com
9/21/2005 8:43 pm
[email protected]
In the seventies of the last century, when the dictator Ga’afar Nimeiri was promising the Sudanese people that he would make Khartoum the “Havana of Africa”, Dr. Mohammed Ibrahim al-Shoush booked himself a front seat, claiming falsely communist credentials. Though he was not the most academically qualified, he was appointed the dean of the Faculty of Arts, University of Khartoum, replacing the late professor Abdullah al-Tayib. I also remember al-Shoush with his “III Mark” on both of his cheeks, resembling those marks used by the great Nigerian Yoruba nationality (other than that there is nothing much conspicuous people can remember him for). When dictator Nimeiri took a sharp right turn, al-Shoush disappeared into the thin air; probably he went to the petro-dollar tiny sheikdoms of the Gulf.
However, he suddenly appeared during the pre-Naivash period. In his new role as the National Islamic Front (NIF) apologist and in the last few years that led to Naivasha Peace Agreement and thereafter, his mission has taken three directions: first; he has distinguished himself as a racist bigot, spreading hate messages against our hero, Dr. Garang, the Sudan People’s Liberation Movement/Army (SPLM/A), and then Dr. Mansour Khalid; second; against Mansour Khalid, he has viciously attacked and attempted to ridicule the brightest mind among Sudan elite; and lately he has turned his attention to Cdr. Pagan Amoum of the SPLM/A.
Al-Shoush’s message and that of his paymasters, the NIF, is simple: there would be no one united Sudan that is not dominated and run by Arabs and Arab-Islamic ideology. And that ‘if you the black and non-Arab-Islamic people of the Sudan don’t like it, we the Arab-Islamic race can force you into extinction’. Since the NIF took power on the night of June 30, 1989, this race-religion-based ideology has been implemented—with devastating consequences—in the South, Nuba Mountains, Southern Blue Nile and Darfur. The objective of the NIF policy, supported by the likes of al-Shoush and Khalid al-Mubarak, is to racially cleansed Sudan of its non-Arab population. However, despite the colossal damage inflicted by the NIF on the non-Arab population of the Sudan, the policy has yet to produce the fruits desired by al-Shoush, Khalid al-Mubarak and many others, the champions of ‘ethnic purity’. The non-Arab population of the Sudan has, since 1955, put up a tenacious fight to protect itself against obliteration and extinction.
In many of his writings, al-Shoush has directed his hate message against our fallen hero, Dr. John Garang, as well as the SPLM/A. The message of the NIF apologists, including al-Shoush, has been a protest as to how Garang, a black man of non-Arab-Islamic origin, dared to claim the leadership of Sudan, when his ‘normal’ place should have been at the rear of Sudan politics. Hence, al-Shoush made and still makes relentless efforts to shoot down the messenger, and not the message. During his life, Dr Garang had so eloquently put forward his message in a manner that makes it immune to ill-informed criticism by such people like al-Shoush and al-Mubarak. Because of Dr Mansour’s association with Garang, he has earned himself the hatred of al-Shoush and al-Mubarak. What is the nature of Dr. Garang’s message that had earned him the hatred of al-Shoush and al-Mubarak during his life and after his death?
Dr. Garang’s message had been loud and clear: if the Sudan has to remain united—and he saw why it should not remain united—then that unity has to be on the basis of respect of all the rights of Sudanese, without distinction as to race, culture and language—a new Sudanese political dispensation, based on democracy, equality, justice and equal opportunity among all its races and citizens. This is the message the racist bigots such as the NIF leadership, al-Shoush and al-Mubarak do not stomach, and would call on the Arab world to come to the aid of the Arab Sudan because of imaginary danger the non-Arabs pose to the Arab-Islamic ideology. In this imaginary war against the non-Arab, al-Shoush and al-Mubarak have included the few northern intellectuals who disagree with them, particularly Dr. Mansour Khalid.
In any case, Dr. Mansour Khalid, a Sudanese from the North of formidable intellect and credentials saw, at the early inception of the SPLM/A, Dr. Garang’s leadership abilities and the message he had been putting forward as the solution to the Sudan problem. Dr. Mansour therefore voluntarily came to the assistance of Dr. Garang/SPLM/A and spent the last twenty-two years of his valuable time in defense of Garang and his message. Dr. Mansour’s motivation in undertaking the defense of Garang and his message was not influenced by any material considerations, as the SPLM/A and Garang have none of this. His true motivation has been his love for his country (Sudan) and his strong belief in the message of Garang as the only viable solution for the problems of a huge country that has been at war with itself for the last fifty years. In this regard, he has been warning the racist bigots like al-Shoush and al-Mubarak that if they insist on the ideology of Arab-Islamic Sudan, they run the risk of letting a country of a size of continent fall apart.
This relentless defense of the Sudan has earned Mansour unwarranted hatred among the bigots in the midst of his own people, the North. He has been classified by people like al-Shoush and al-Mubarak as anti-Arab and by the NIF as anti-Islam, simply because he sees the Arab identity of the Sudan as cultural—not racial—and one among many identities Sudan is blessed with. Indeed, Mansour’s Arab lineage is more verifiable than the lineage of al-Shoush who still carries the “III Mark” on his face until this moment. However, what al-Shoush and Mubarak have missed is that Mansour is not the type of a person to be terrified by ill-conceived classifications. On the contrary, his mission has been a humble attempt to save the Sudan from tearing itself into unrecognizable pieces; because of the intellectuals of the type of al-Shoush who have knowingly or unknowingly adopted racial ideology similar to the Nazi Aryan ideology of the thirties of the last century. Mansour can therefore walk the streets of Khartoum, with his head held high, as he is presently doing.
At this juncture, I would commend Dr. Mansour for a job well done. He has honestly and devotedly tried, and is still trying, to let those of his kinsmen in the North, who have taken to the Arab-Islamic ideology, see that it is the surest way to the disappearance of the Sudan. In one of his many brilliant books and publications he has devoted to the problem of Sudan (Junub al-Sudan fi al-Makhiela al-Arabia), Mansour warns the Arab world, the NIF, al-Shoush and al-Mubarak that if the South opts for secession, there will be no telling where that secession will stop. In the book, Mansour sounds prophetic. Since the conclusion of Nairobi, every day that passes points to the fulfillment of his prophecy. We should all remember that Sudan does not any longer have Dr John Garang who could reign in the separatist elements of the South. Now, the question therefore is not whether the South opts for secession—after the untimely death of Garang—secession has gained more momentum and recruits in the South.. Myopic intellectuals like al-Shoush, Mubarak and many others should understand when South goes, Darfur will be hot on its heels; so will the Nuba Mountains, Southern Blue Nile, and probably the Beja. Although Mansour has devoted his life for a united Sudan, I do not believe the man will be disappointed but he will be telling the racist bigots and all of us: you see, Garang and I told you!
After our fallen hero, al-Shoush has shifted the focus of his racial profiling of SPLM/A leadership to our colleague and friend Cdr. Pagan Amoum. In an article in the racist al-rayaam daily (I do not understand why the SPLM/A leadership keeps giving interviews and statements to this NIF racist newspaper and mouthpiece) of September 19, 2005, al-Shoush launched a scathing attack on Cdr. Pagan Amoum for having: first, commented on the riots of the black Monday and Tuesday; second, for his removal of the Sudan flag from the coffin of our fallen hero and replaced it with SPLM/A flag; and third, criticized NIF/NCP greedy attitude over the portfolio of energy and mining.
On the issue of the events of black Monday and Tuesday, Cdr. Pagan disapproved the manner in which the NIF mishandled the fallout from the tragic death of our leader, Dr. Garang, especially in the light of the existence of similar events of 1964 (Clement Mboro’s delayed arrival) and the events of 1968 (William Deng’s cold blood murder between Rumbek and Tonj by the Sudan Army). Amoum was not inciting violence among the internally displaced people (IDPs). If Amoum was precisely doing that, what about the incitement of geneocide al-Shoush has been advocating against the people of the South and Darfur, since he left Canada, for unexplained reasons? Doesn’t al-Shoush know that inciting genocide is an offense under the international criminal law that may ship him over to The Hague, together with his paymasters, Field Marshall Omar Ahmed Hassan al-Bashir, Ali Osman Mohammed Taha, Salah Gosh, Nafie Ali Nafie and the rest of the membership of the genocidal ill-fated symphony?
Al-Shoush’s second criticism of Cdr. Pagan Amoum relates to his removal of the Sudan flag from the coffin of our great fallen leader, Dr John Garang de Mabior. I was delighted with response of Cdr. Pagan Amoum, who refused to mince his words and called a spade a spade. There was no so-called bond of sadness, which brought together the people of the North and the South, as al-Shoush would want us to believe. If that was the case, how does al-Shoush explain the events of black Monday and Tuesday? Indeed, Pagan eloquently and precisely explained why the SPLM/A flag was more appropriate, and to hell with the presence of al-Shoush’s paymasters, Omar al-Bashir or Turabi. Those moments were moments of truth and Pagan rose to the occasion, as a leader who appreciated the wishes and the feelings of southerners and the person they were burying. Further, if Garang in his life swore his taking of the office of First Vice-President under the Nimeiri’s flag, it never meant Garang approved of it. If he were alive, he would have raised the issue of that flag by now. Equally, if al-Shoush loves that flag, why did he take-up the Canadian nationality and clings, with tooth and nail, to its passport?
Finally, al-Shoush described the statement of Cdr. Pagan Amoum about the sharing of the cabinet portfolios as an unbecoming threat of resort to IGAD and the international community, which are both the witnesses and guarantors of smooth implementation of the CPA. Nobody would disagree with Pagan’s metaphorical depiction of what is going on between the SPLM and NIF/NCP, except somebody like al-Shoush whose imagination has run bankrupt. The elegant literary language Pagan had used to describe the nature of differences between the NIF/NCP and the SPLM/A brought the message very close home, and was appreciated by the vast majority of the Sudanese, whether Arabs or non-Arabs. As to the suggestion of Pagan of referring the dispute to IGAD and the international community, I do not know why al-Shoush is apprehensive of the resort to such mechanisms for which the parties have pre- committed themselves to resolving disputes at the implementation level.
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بدر الدين الأمير
saif massad ali
Deng
abdalla elshaikh
Emad Abdulla
Talb Tyeer
صلاح شعيب
عبدالغني كرم الله بشير
فيس بوك
تويتر
انستقرام
يوتيوب
بنتيريست