BY Lwanyo Wad Awang

This short article is intended to connect the dots about (Luo Collo and Luo Funj) who happen to be one family in the past and to try to establish the unified family tree of these two Luo communities who have and continue to play a great role in Sudanese history in past and present time. Which means “Collo is Funj and Funj is Collo.” It is interesting to note that Umara Dunqus, the Funj King is a name for same person Umara Wad Dhyang-Adwog. One of the foremost Collo’s kings. Umara Dunqus is an Arabic distortion of the name Umara Wad Dhyang-Adwog.

Funj Origin

According to Mandour El- Mahadi, A Short History Of Sudan. Oxford University, 1965. PP-36.39. Opinions various to the origin of Funj. Some think that they were of Shilluk origin and they conquered the territory of the Upper Blue Nile and settled, then embraced Islam at the hands of Arabs, and form the Black Sultanate or Funj Kingdom.

Umara Dunqus laid down the foundation of Funj government with the help of his council of notables. When Dakin came to rule in 1563, he introduced some important administrative reforms which served to direct the administration of the kingdom after his time.

Also, according to a Sudanese syllabus which I had attended during my academic life in fourth year elementary and third year secondary school, I was taught that, Funj is originally Collo, which contrary to the theory that Funj & Collo are different communities. And that will lead to what so ever confrontation in the past between Collo and Funj, it was about power struggling within one community, or part of Kingdom had adopted Islam and called them-selves Funj. Which anger the other part and war break down between them. Also I want to be clear that, I don’t have issue with religion whether you believe in Islam, Christianity, or our local believe system.

So the fight which had taken place between those two different communities in the past has to look into again in different context from both sides of those two communities. Similar to previous confrontation between Gilo people (Anyuak) and his brother Nikango (Collo), their fight were over power dispute, and not because they are from different communities. That’s true and accurate scenario when you come to Collo and Funj. We the new generations have to correct the mistakes and disinformation of the past and restore our unity as one people (Luo).

Therefore, we need these two communities to collaborate between themselves and correct the notion that we were confronting parties, establish mutual respect between us. And work together for welfare and common interest of two communities —-eventually becomes one community at last, as it was in the past.

Finally, I urge Collo, Funj, Maban, and Anyuak historians to sort out our common history. And prepare for the future, “because if we don’t shape the future, the future will shape us”. For more information about Luo visit www.luounite.net.

Arguably, Luos are the most free people on earth. While the rest of the world wallows in fear of cultural loss as a result of globalisation, Luos are assimilating foreign ideas and becoming stronger in the process.

BY Ojijo Pascal

“Alienation at its most essential level is not poverty or unemployment. It is the inability to imagine your society and therefore to imagine yourself in it.”

- John Ralston Saul, On Equilibrium

The Luo Nation has been divided and spread since the great departure from Bar El Gazher.

The Luo Nation needs a sudden shock of reorientation within itself that will divorce us from the largely irrelevant problems of the various countries of which we finally settled, make it possible to speed necessary progress towards creation of the Luo Nation and to develop some new sense of identity, some feeling of being a people who can be described – even if incorrectly – as a nation, and act as if it were so.

We cannot afford to be anonymous, featureless, nothing-men and women. We need an identity.

There are many voices who have argued, and might even now argue that Luos have no national identity, and that we do not need one. In fact, some will argue that even something as simple as identifying one’s ancestors as Luo will lead to a sign of racial supremacist attitudes. That it would mean there was a secret master race that considered themselves pure Luos. It will however become clear that the Nation of Luos are by no means pure, no means seclusive, but a nation of related men and women, who have some identity, identity in the blood. Indeed, our blood I sony as pure as one of the parents, or grand parents, or great grand parents, having a luo blood, or such relationship.

Ironically, to say that Luos have no national identity is a common thing to say. In no otherepoch country would there be a large number of citizens saying that their homeland has no culture. Quite to the contrary, in most countries around the world, and in various times in history, over centuries, individuals are prepared to die to preserve their culture. Many will bear arms to protect their culture, vote against integration with other nations or impose sanctions on countries that threaten their ideology. They might ban immigration, lead rebellions against foreign influences or outlaw foreign ideas.

Luos lack of a strong culture does have some benefits. Arguably, Luos are the most free people on earth. While the rest of the world wallows in fear of cultural loss as a result of globalisation, Luos are assimilating foreign ideas and becoming stronger in the process. Such behaviour makes it easy to be optimistic about Luos future. As Luos today, we have all names of even the latest technological advances, to mention but one…od mbui for internet…

As Charles Darwin once noted:

“It is not the strongest of the species that survive nor the most intelligent, but those most adaptive to change.”

Aside from being free to able to adapt to new ideas, as Luos we are free to criticise our government without being accused of shitting on the flag, and this is something we have done very well in various countries, with latest and most memorable being our brother who is now heading the White House.

Luos lack of unifying cultural identity, and the conformity pressures associated with culture, frees it of the worries of other nations.

But Luos freedom does come at an economic and spiritual cost. Economically, a nations culture is the brand that it trades on and this affects consumer demand for its ‘good’ and ‘services’. For example, Luo fashion brands like will succeed because they trade on Luo image as a proud, ambitious and aggressive nation. On the same vein, stylish fashion labels will succeed because of the sense that Luos are the most refined, classy and sophisticated of them all.

A national identity also affects whether Luos will support the dreams and ambitions of their compatriots. And this has been debated, that Luos are not well supportive of their own, citing the need to be seen to be objective and beyond tribal sentiments. This thinking however goes against the flow of the philosophy of Od Wadu, upon which dogma the house of padhola, or rightly, Jopadhola—the people of the wound—who were left behind in the great trek south because (you guessed it) one of the brothers developed a wound that forced him to stop, and other brothers of the house also stopped. Most Luos have a strong desire to see their compatriots achieve. Consequently, we need to rally our resources in support of national institutions that will lead to the exploitation of our cultures and individual potentials.

Out culture is as good in sports as it is found in the arts. In deed, The Luo Nation needs to see our cultural practices as assets. Such a culture makes it easy and productive for aspiring painters, musicians, directors, actors and playwrights to ever achieve their potential. It is simply too difficult to find compatriots who will lend a helping hand now, but this will be transcended once there is a move to unity energies behind the dream.

In many respects, there have been arguments that the people in the arts only have themselves to blame for limiting their own opportunities in life. However, artists do not compose, perform or critique for artists, but for the audience, the public, We need to be the public. Despite working in the cultural industries, they don’t believe Luos have a culture worth preserving, or that Luos have stories worth telling.

In the intellectual world, there is outright open success as Luo intellectuals in identity. There is a constant linkage between Luos culture and intellect.

In the absence of an Luo identity created by all of us, intellectuals will create an identity that is not necessarily in Luos interests. For intellectuals a social identity is an exercise in theory and concepts, without relevance to pragmatics. Their world is one where a theory only gains validity when their peers have accepted it, and alternative theories have been discredited. Once accepted by fellow intellectuals, their theories need to be accepted by the wider community. The community need to participate. You and I, we need to participate.

Consequently, intellectuals need to anchor their theories in some kind of national direction. They need to use to words like “we” and “moral responsibility..” to rally people behind them. They need to evoke some kind of shared values in order to persuade the Luo Nation to embrace some necessary changes. Most importantly, they need some kind of community spirit.

Although a national identity is not in everyone’s interests, and would result in the loss of many individual practices, I propose in this piece the use of diverse for strength, like a atonga, a basket, made of different grasses and climbers of different colour and form, in terms of length and even strength, it is better than the alternative of no national identity, and better than having the climbers through all over the laro, the compound. A Luo identity shall be seen a bit like an identity of a sporting club. A team ethic will naturally result in the individual sometimes needing to be sacrificed or being compelled to do things against their wishes. But what individuals can achieve if they work together is often far greater than what they can achieve if they work alone. Today, hence, acholi and luos; padhola and alur; shiiluk and jur-cho must learn to work together, as a nation. As the old saying goes, the whole is more than the sum of the parts. When tow sleep together, there is warmth. A rope of three strands is stronger than one of one strand. Yes! If the team benefits, so does every individual within it.

There was no strong concept of Luo identity even in our past, and in a past where there were conflicts, conquest and wards, The Luos chose to assimilate instead of conquer by force. This might have made us loose some in-group identity, but our culture subsists in other cultures.

Former UN Undersecretary General Olara Otunnu may be a factor in Uganda’s presidential elections next year, but the experienced diplomat has yet to confirm.

• LISTEN to Otunnu give an interview on New York Radio
• READ an article announcing U.S. monitoring of Uganda’s 2011 elections

Join LUCO’s Facebook Group.

“The only thing we have to fear is fear itself ”

(Franklin Delano Roosevelt, March 4, 1933)

President, Salva Kiir and His Associates: Dr. Luka Biong, Gier Chung, George Athur: Cause of Nation Disintegration in South Sudan.

By:  Lwanyo Wad-Awang

Stable communities are base on law and order, law organize individual, group, community or society property. Law defines the border between communities and within communities. For instant, in agriculturalist communities borders between farmers are recognized even between brothers or sisters.  The reason civilized communities recognize border, is to determine obligations and responsibilities. In case a crime or negligent happen some where, authority would be able to investigate the incident, because they will have the territory where the incident took place and person in charge in that region. Also, the border determine personal responsibility, we may be brothers or sisters, but some are lazy, reliable, defuse, and negligent to their duties. And when the harvest come they claim right to share others hard work product without shame.

The border between South Sudan and North Sudan is defined by the law of Janurary1956 according Sudan Independence Day. That law doesn’t define the border between south and north only, but also boundaries among regions, counties, and communities land in South Sudan.

That’s why in CPA Abyei is not included in South Sudan territory definition, not because SPLM under Dr. John Garang leadership didn’t want it. But it’s because people are bonded by law in their claim. For that reason Abyei status is not different from Nuba Mountain and Blue Nile. They all fought no doubt, but that do not make them part of South Sudan. And that explain why every region got its protocol, in which its citizen will be asked whether they want to remain in North or join South Sudan.

But President, Salva Kiir and his associates: Dr. Luka Biong, minister of cabinet affairs in GOSS Gier Chung, minister of interior and George Athur, Deputy Chief of staff wanted to prove the late Chairman of SPLM Dr. John Garang de Mobior wrong and waged a war in Abyei which cost SPLA lives in peace time for unclear reasons. Not only that, but also in South it has become clear that Kiir is under full influence of Dr. Luka Biong,  and Deng Alor ministry of Foreign Affairs who both are from Abyei. The plan is to defuse the South Sudan case, if Abyei has to remain in North. It seems Abyei is more important than South Sudan according to Kiir behavior of governing.

More seriously the President, Kiir has become more tribal or ethnic leader, and wanted in 21^stCentury to implement the same old communists leaders’ ideology such:  Joseph Stalin in USSR and Joseph Tito in Yugoslavia, which their ideology were rejected by their own people. The ideology where Russian and Serbian ethnics culture were imposed over other communities in the name of communist. But today, there is no USSR or Yugoslavia? because what’s based on wrong foundation and lies will not last. Let him remember that communist ideology is over and how international community faced both two states during Bosnia war. People of South Sudan are eager to democracy and rule of law, not dictators killing innocent citizens because it happens not from their communities.

What I want the whole Sudanese and international community to know, is that the ongoing violence in South Sudan is not accidental.  It’s an organize crimes by President, Kiir and his associates  to impose their tribal culture, where killing other communities and taking their land is legitimate under his leadership, similar, to what Russian and Serbian did in Russia and Yugoslavia. If President, Kiir is not removed, South Sudan may be heading to Rwanda or Somalia.

The method they use, is when the authorized SPLA- Dinka, who are victims themselves,  attack non Dinka communities across the whole South Sudan, the government of South Sudan “GOSS” described it as tribal violence. When non Dinka communities defense themselves and fight back, the GOSS and the SPLA spokesperson, Kuol Dimo Kuol comes out always and talk about militia supported by National Congress Party “NCP”.  The aim is to confuse and deceive the world that South Sudan is under attack. Therefore, the official mandate to authorize Sudan People Liberation Army “SPLA” the army of South Sudan to carry out ethnic cleansing, has to be endorsed under umbrella of fighting NCP.

The bottom line, President, Kiir doesn’t represent the SPLM party principles of justice, equality, freedom, and democratic transformation in Sudan. Nor represents all Dinka ideology. He represents tribal leader carring fascist / communist ideology similar to Hitler, Mussolini, Stalin, Tito, and list go on.

Finally, I warn the international community to intervene and watch President, Kiir closely; otherwise the nation building in South Sudan will disintegrate into ten independence states like Yugoslavia and the sacrifices of two millions who died in the name of country would have gone in vain.

The author is a concerned Sudanese living in USA.

He has BS in Public Administration and BA in Archives & Libraries. He can be reached through e mail address nyadway@yahoo.com

I was impressed by the Sudan tribune website for the report entitled:  ”The Anyuak Kingdom, the most peaceful tribe in Jonglei State. ” dated Thursday, August 6, 2009.

THE ANYUAK KINGDOM THE MOST PEACEFUL TRIBE IN JONGLEI STATE: IS IT A POSITIVE OR NEGATIVE THING?

The Anyuak Kingdom is indeed the most peaceful among the other three tribes namely, Nuer, Dinka and Murle. These are tribes, and inhabitants of Jonglei State.

.

Thus, on behalf of His Majesty the Nyenya (King) Adongo Agada Akwei and on behalf of the entire Anyuak Kingdom community I salute and thank the Sudan Tribune website, and its staff for their truthfulness and kind words to the Anyuak Kingdom Community.

This came during the occasion of swearing in of the new Minister of Agriculture and Animal Resources, Hon. Isaac Ajiba Ochang by H.E Kuol Manyang Juuk, the Governor of Jonglei State, immediately upon his recent return from one month’s trip to the United States of America.

Hon. Isaac Ajiba Ochang, is a member of  Sudan African National Union Party, (SANU), replacing one of the competent, capable and experienced son of the State, Dr. Bier Atem Bier, a Medical Doctor by profession. I have known Dr. Bier for the last two years and become very closer to him when I was an MPof Jonglei State Legislative Assembly. He was a very dear friend and an elder brother.  I had learned a lot from him especially in our political arena. Dr. Bier Atem Bier leaves the position on voluntary basis. He is one of the most experienced sons of our State. I wish him good health and prosperity.

Brother, Hon. Isaac Ajiba Ochang, moreover, is the first Anyuak son from Akobo, Ciro Clan to ascend into such a portfolio in our State, since the GOSS under SPLM leadership was established almost five years now. Despite the Anyuak Kingdom’s support and commitment to the SPLM, since it’s founding in 1983! No single native from the Anyuak Kingdom has ever been appointed in any GOSS institution, not even in its ten Commissions, Leave alone a dream of representation in the GOSS cabinet, the South Sudan Legislative Assembly (SSLA) or GONU.

Could this be attributed to the peacefulness, the writer of Sudan Tribune has already mentioned in his article? It is true; the Anyuak Kingdom community is the most peaceful and not aggressive in their manner of approach.

Last and not least, let me take this opportunity once again on behalf of H.M. Nyenya Adongo Agad Akwei particularly and the Anyuak Kingdom Community in general to give a BIG word of gratitude and appreciation to Hon., Dr. Toby Madut, Chairman of Sudan African National Union (SANU) as well as the entire Executive Committee members of his party for their right decision they took to nominate Hon. Isaac Ajiba Ochang for this position in Jonglei State. We the people of Anyuak Kingdom, appreciate the wise leadership of Hon. Dr. Toby Madut for looking into the issues of marginalization in Southern Sudan and Jonglei State.

It is worth mentioning, here that the Anyuak Kingdom community is not new to the SANU, because it used to have some of it prominent  sons who were themselves members and supporters of SANU, such as late Ambassador Philip Obang, late Simon Moris Didumo and late Commander Joseph Otio Akwon of Anyanya Movement, just to mention few.

Thank you,

Ambassador Dhano Obongo is currently the Deputy Head Mission in the Sudanese Embassy in Ankara, Turkey.

Can be reached at Email obongo_dhano@yahoo.com.au

Values, Mission, and Vision Articulated at 2nd Annual Conference

By Okall Langu, LUCO Chairman of the Board of Directors

Press Release | August 20, 2009 | Posted to the web on August 20, 2009

The Luo United Communities Organization (LUCO) held its second annual conference on August 15, 2009, in Sioux Falls, South Dakota, with a sharpened theme articulating its identity and purpose: “Luos value intellect, hard work, excellence, accountability, and commitment to results,” said chairman of the LUCO Board of Directors, Okall Langu, in his opening statement. LUCO’s inaugural first annual conference was also held in Sioux Falls in 2008. South Dakota sub chairman, Metho Metho, opened the 2009 conference.

LUCO was founded in the United States in 2007 as a social organization unifying the African ethnic descendants of a common heritage known as the Luo. United States President Barrack Obama hails from the Luo heritage, his father having been a Luo of Kenya. The Luo are a family of ethno-linguistically related communities descended from the present day regions encompassing southern Sudan, northern Uganda, eastern Congo (DRC), western Kenya, northern Tanzania, and western Ethiopia.

In 2007, a group of Luos living in Kansas City, Missouri, USA, contemplated a restoration of the unity of the Luos all over the world. That vision culminated into the conception and birth of LUCO. In this its second year, LUCO spearheads the efforts of member affiliates in other states across the United States and Canada. In its growth, the drive behind unification and promotion of Luo values has strengthened the development of LUCO identity and expansion.

If the theme of the first annual conference in 2008 was formation and inauguration, the theme of the 2009 second annual conference was identity and direction. “We aim to foster and enhance ties among the Luo communities in North America and across the world,” said LUCO president, Okaj Maywen, in his welcoming speech. Maywen told the delegates that registered members and their families would find social, cultural, and emotional support in LUCO; and that LUCO would take pride in showcasing the contributions and accomplishments made by members and fellow Luos in bettering their communities around the world.

Nelson Ungang of the Michigan delegation, paraphrasing President Okaj’s theme that Luo is not a tribe but a way of life, challenged the LUCO leadership to inspire members to make enduring commitments to Luo identity and cultural values. Also from Michigan, Phillip Ubur illuminated the significance of the second annual conference as being the bestowal of identity: “the importance of today is that it has helped us to understand ourselves, to know who we are, and to articulate what we stand for,” said Ubur. “As states LUCO motto, we stand to nurture Luo kinship,” Ubur continued.

Among others giving comments included delegations from Iowa, Minnesota, Nebraska, Connecticut, Missouri, South Dakota, North Dakota, Illinois, and Canada. They praised the work done thus far by the office of the Secretary General in communication and information, connecting LUCO members via networks and teleconferences. The Iowa delegation through sub chairman Valentino Orrai suggested that LUCO adopt a framework to inculcate in Luo youth a thirst for education and a quest for knowledge.

The sole lady delegates, LUCO founder member Pia Iko of Nebraska and LUCO Board member Rawda Keir of South Dakota, enthused the audience when they commented on their roles as representatives of the women constituency in LUCO. Iko, rising to greet the audience with just a simple ‘Hi’ lamented the scarce attendance of women at the plenary sessions of the conference and wondered “where most of my sisters are during these vital sessions because as I know Luo, Luos don’t come from men only, Luos come from men and women; and men and women perpetuate the Luo generation—Where are the women here?”

Rawda Keir encouraged “women sisters to talk to our men brothers to support our participation in LUCO activities” and “for our men brothers to encourage us to participate, and to understand that we need to and must participate.” Keir said the issue of women participation was an urgent matter which required the attention of LUCO administration. Keir later coordinated and led a fundraising revue during the social phase of the conference, which turned out a success.

The social phase of the conference comprised entertainment by cultural arts performers and the munching on authentic Luo dishes, courtesy of the South Dakota Luo women community cooks. There were exotic dance performances by the Chuluk, Acholi, and an amalgam of singing, whistling, and uniquely choreographed native dances and talent shows from various other Luo communities. In attendance were participants from across North America and Canada. President Maywen encouraged everybody to play their part however small to advance LUCO, because every part counts, and with these, Obang Jobi “Kello,” who is host of Anyuak Media volunteered to take on LUCO publicity through the airwaves to get out the word about LUCO to others not present at the conference. Others not mentioned here but equally deserving mention commented on or volunteered for various responsibilities to propagate LUCO maturation.

The conference planning committee led by program chair Opiew Owar closed the 2009 second annual conference with three immediate resolutions already approved by the Board:

1. for LUCO to institute immediate planning for the 2010 third annual conference, and for potential host communities to prepare to submit requisite applications;

2. for LUCO Language Project coordinator Lwanyo Padiet to speed up consultations with responsible parties toward making a standard Luo language the universal language or lingua franca of communication within the LUCO member ancestral regions, and for Padiet to report to LUCO from time to time the status of his progress—LUCO resolved in principle to be a partner with others in the funding of the Luo language project; and

3. for the Board to appoint a LUCO liaison to oversee the issue of comprehensive participation by Luo women in LUCO governance and activities.

Don’t miss it next year, 2010… plan now!

Contacts for more information:

Sophia Anyomoali, LUCO Secretary at anyomokolo@hotmail.com

Okall Langu, LUCO Chairman of the Board of Directors at languokall@yahoo.com

Currently there are four national newspapers in Uganda, all of which are published in Kampala, namely: New Vision, The Monitor, The Observer and the Red paper.

The meeting followed concerns from various northern Ugandan leaders including Hon Daniel Omara Atubo, Minister of Lands, Planning & Urban Development that Kampala based newspapers and TV do not give events in northern Uganda ample coverage.

It was convened and chaired by London-based journalist Robert Olet Egwea, who echoed Omara Atubo’s recent remarks that northern Uganda was being marginalized in the national press.

Egwea traced the origin of the north’s disadvantage to colonial times when the region was marginalized in education, health facilities and other infrastructures.

“There is an information vacuum in northern Uganda because our national papers do not adequately cover the north”, Egwea observed, and added that it was against this background that he decided to set up Lango Web, an on-line resource that gives priority to articles generated from northern Uganda.

Egwea also said his personal conviction is that journalists from northern Uganda should come together and do something to address the situation. He proposed that an alternative media detailing TV station, newspaper, magazines and books be set up to expose the problems, needs and development of the area.

In reaction, the journalists present overwhelmingly supported the proposal and called for more training to ensure quality work once the paper is launched. They then set up a steering committee to take forward the proposal. Egwea pledged to help connect the journalists with colleagues overseas.

The meeting was attended by journalists from Mega FM, Voice of Lango FM, Rupiny, New Vision and Red Pepper. There was also a freelance journalist and a representative from Lango Cultural Foundation.  Several journalists who were not able to attend registered their apologies.