Articles and Analysies
Southern Dinka-Bor: Why Kill the Goose that lays the Golden Egg? By: Marko Julius Nyambur, NEW YORK, USA
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Oct 18, 2009 - 10:36:07 AM

Southern Dinka -Bor: Why Kill the Goose that lays the Golden Egg?

By: Marko Julius Nyambur , NEW YORK , USA


It's my prediction here that prior to reading the entire article, some readers and commentators, just by a glimpse of the title, are going to rush onto making those inflammatory remarks which serve nothing but widen the deteriorating felicity of peaceful coexistence between or among neighbors, by labeling me, a tribalist. You are herewith granted the permission, just before hand.

But unless you are a pessimist, you will come to embrace the truth, and it is only this very truth that will set the history straight. All open-minded readers will overwhelmingly, if not wholesomely, concur with me, that within human tradition and cultural dexterity, there lies one basic thing with reference to how a thief or predator should behave: steal but do not kill the laborer lest you be caught. Thus, a thief who kills is not a survivor, but an annihilator—a real idiot.

Generalization might not be a good thing, and as it is conceptually understood, is definitely unacceptable, at least in its abstract sense.

Nonetheless, with regard to what happened not only recently, but as earlier as in 1980s, in the Mundari-Land, it is worth asserting here that Southern Dinka-Bor is indefensibly a society which lacks ethics, not in the context of how it relates to office, but in the context of how Southern Dinka-Bor behaves towards neighbors, and around the globe.

It is never my habit to adopt such a controversial approach, but as far the incidence between Mundari and South-Bor Dinka is concerned, I will allow myself to draw the conclusion that they, the South-Bor Dinka, are immoral, arrogant, unappreciative, lazy people, who since time immemorial have been behaving like the “ancient predators.”

There are numerous periods in which the most accommodative Mundari people have hosted, helped, and provided the neighboring Dinka with at most everything they lacked and wanted (of course they always lack, even their god, “Nhailic,” knows), yet they never reflected on every bit of these special treatments. Instead they ceaselessly pronounced themselves as “Muonjang” while at the same time belittling others as “barbaric.”  

Well, “Muonjang,” no one would object to whatever accolade you might want to acclaim yourself. However, all you are supposed to do is to portray it through positive actions, honor, and humility— that is, you are not only what you proclaim, but that you are the exact replica of your voluntary, conscientious resolve that had rendered you to be present in almost every hundred square-feet of the earth.

You (of course I mean Southern-Dinka) might want to swindle the title of “liberator,” but wait a minute! What is of a liberator if he does not respect and protect the very same environment, together with its constituents? Where on earth do liberators squander, hide, and keep civilian properties in the IDPs (internally displaced persons) camps for over a decade, in the disguise of being civilians?

Obviously those murderers are not civilians. If they are then the next question is: where did they obtain cattle yet when they escape in the 1990s, they had nothing?

A real “Muonjang” lives and keeps his cattle in Marial Bai, in Aweil, in Thiet, in Panyagor, and so forth. What is this “Muojang” (husband of Jienge as so posited) who hovers, fixates, and marauds all over peace-containing territories, bamboozling others’ labor’s sweat, and without being mindful of how painful it is to the laborers watching the products of their industry being trampled over by after all, the very same cattle which were initially stolen from them, but now in the hands of the rackets?

 In fact, those are not the patriotic, responsible, and honorable “Muonjang” the Mundari people know; those are “wives of Jienge,” or rather the cursed crooks, who are ashamed about their reputations back in the Dinka-Land, thus the reason they are hesitant to going home. Else, why would someone refrain going to his birthplace if he knows he is a liberator, a clean, hardworking, entrepreneur who is willing to develop and share his fortunes with his community?

Readers, won’t you agree with me that there is a puzzle as to why the Southern-Dinka Bor IDPS do not want to return?

Although there are as countable explanations as there can be of this puzzle, let me just espouse only two here. First, the Southern-Bor Dinka hold and practice high standard of respect—an ideal I only wish they extend it beyond their boundaries— from within. This is something those cowards, crooks, and excommunicated criminals do not want to live up to.

The second espousal stems from the fact that the Mundari had since before the days of Thon Ayii, a notorious swindler who later got fire-squad by Kuol Manyang for expropriating thousands of Mundari cattle, and Panchol Manyang, a tactful Militia and “Magendo” who until the 1991 mutiny against the SPLA, was staged in the very same “Keji Luro” (dinkanized as Wuor-Bar) where the first fighting erupted, been very unreservedly kind and hospitable to their northern neighbors.

Specifically, the Mundari had always allowed the Dinka to overgraze their lands, permitted them to inhabit the “Tor/Tikon” (Swamp/Sudd), offered them grain, corn, groundnuts (though at many a times they stole), granted them to use their grinding stone and motor, and welcoming them to share and enjoy their social and cultural entertainments.

During natural calamities, the Mundari had always opened their doors to the Dinka since they had no one else to turn to, and perhaps the UN did not know of, or just got faded up with them (the South-Dinka). This hospitality is what had seemingly disoriented the Southern-Dinka to be so lazy that they expect to gobble and guzzle on everything, free of charge.

Well, if the Southern-Dinka have assumed to be the slugs of the 21st century, want to wait for free manna from Kaku or Poni, while lingering or sleazing around in “wrong number plate,” then sorry!

The patient but “unbwogable” Mundari will not allow themselves to be intimidated on their very rightful land. The Motto is simple: You started against us, we fight to the end. And remember, preemption is not winning. It is crystal clear that the Dinka are now determined to annihilate the goose that lays the golden egg.

Finally, and as I affirmed earlier, only an ignorant, Southern-Dinka will dare to refute these facts, and again, I won’t be surprised receiving an attempt to do so.

But whereas I welcome comments of any kinds, I challenge in advance heretofore any Southern-Dinka who believes that there was ever any such period when the Mundari ever crossed to their borders, for trespassing, begging for anything, disrespecting their culture, stealing from, and/or fighting them, on their locality. The world knows that no single citation is available, save perhaps, dragging in a made-up.

Hence, the Southern-Dinka must either reform or should cease naming and pronouncing places, for example, “Gemetha” instead of Gumeiza or “Magala” instead of Mongalla, as if their teachers were the last stooges the Turkish had ever trained.


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