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The Fight of the Beasts in the luak

BY: ElHag Paul, South Sudan, MAY/17/2013, SSN;

The hedonistic, unholy and belligerent three decades old sacred cow named Oyee has become haunted. Demons of divisions and greed have taken over its psyche and it has also infected the hearts of the two top shepherds. The cow’s behaviour has become erratic. It is confused and keeps wondering aimlessly. Things are no longer good. To save the animal and the Luak (cow shed), the shepherds have agreed to recruit the representatives of God on earth to exorcise the ghosts before the cow destroys itself.

The shepherds since the birth of this particular cow have not believed in modern methods of animal husbandry. The rules of good animal management were frowned at and despised. This cow was allowed to forage freely through people’s fields and whoever complained got the stick. As is the norm in life, living things get socialised to a certain way of doing things and once these habits take hold it is not easy to forsake them.

Little did the shepherds know that the unruly behaviour of their beloved cow one day will create a huge problem among them in the luak. So long as the cow grazed on other people’s fields and produced milk, they were content on reaping the benefits without thinking about the destruction that this cow caused on people’s fields and lives.

I remember way back at home when my mother used to tell us (my siblings and I) stories in the evening around the fire place (colourful stories about the ‘fox’, the ‘hare’ and the like). I always looked forward to evening time for these enjoyable funny stories. With hindsight now I know that my mother was doing a great job of educating us and preparing us for life as adults in the community.

These fire place stories serve a number of purposes, they equip the mind with essential knowledge necessary for survival, they build loyalty in relationship, they strengthen love between children and parents and shape lives making people to think in a responsible way towards the well-being of the community.

Those unfortunate ones in the community who did not benefit from such exercises lost important aspects of good upbringing. The reason why societies have delinquents may be traced to lack of appropriate socialisation.

Each culture has a way of imparting essential and desirable norms and values on its members from an early age. Some cultures are good and others are wanting. Those with wanting cultures often are the source of problems in some societies and it becomes necessary that the wider society must take responsibility to rescue such groups from themselves by re-educating them for the greater good lest the whole society self-destructs.

Which of course means animal breeding too involves a similar process to enable the cowboys and cowgirls to adequately manage them properly in their farms for better profits. In the advanced countries, even pets are reared in such a way as to inculcate acceptable norms in them. For instance, the owners of dogs and cats in advanced countries communicate with their animals and the latter in turn respond to the former to keep the peace.

Otherwise, without good rearing, dogs and cats would be causing havoc by biting people all the time. Rarely except in the wild, can one find an animal in the community behaving as it wants without control and here is where the cow named Oyee comes in. It is exactly, the prototype of the poorly bred and uncouth animal with inbuilt traits of self-destruction.

Soon after its birth three decades ago, the owners instead of imparting acceptable norms and values on it, they relentlessly conditioned it to be aggressive and thoughtless. It was taught not to respect rules. It was taught to be ruthless. “Inshalla abuk wadi talaga” translating into ‘shoot anything regardless including your own father’. It was only nurtured as a killing machine and indeed it has turned out to be exactly so.

It is very easy to talk or inculcate killing into things. Pulling a trigger or slaughtering a human being like the sad case of Banyjioth Matoat Tap may be an act of few minutes, but the consequence lasts with the dehumanised brute for life. A life that gets taken over with nightmares and mental disturbance often silently nursed by this dead soul living.

If bravery means foolery, self-destruction and dehumanisation (the return to the world of savagery), then perhaps the ‘cowards’ have won the battle of the day as the future looks certain to be bright for them.

Now, Oyee afflicted by this terrible disease is even unable to manage or care for itself. The concept of ‘care’ is totally alien to it. Since it achieves pleasure by hurting and destroying its own, it gets confused when told to be considerate of the sanctity of life. As far as it is concerned, pleasure is achieved from usurping power, robbing, looting, and killing.

At this crucial juncture, only weeks away from its thirtieth birthday, the shepherds have called in the men of God for help. The cow is going crazy and the two top shepherds are at each other’s throats. The blames are mounting with each shepherd lamenting the state of the cow. Even at this late stage, neither of the shepherds can see that approaching the vets may be the solution. They are convinced the cow is haunted and the panacea is with the men of God.

Approaching the vets is not a preferable option for the shepherds because the panacea may involve modern prescription involving unpalatable medications, restrictions on the cow and possible re-arrangement of the ‘Luak’ with change of the shepherds themselves. As the cow is now mentally affected, it would not be difficult for the vet to see that the shepherds themselves are contributors to its predicament and if so they should not be allowed to perpetuate the conditions that have driven this supposed sacred cow to this unfortunate situation.

The shepherds aware of such a possible diagnosis from the vets decided the best course of action is to let things as they are. Neither of them wants to lose the cow. For life without milk is unthinkable. So they resort to profusely blaming each other for the way the cow was brought up.

Both have become irrational in that they are incapable of seeing that they are actually responsible for the state of the cow and neither of them has any knowledge and skills of cow management. Yet, like 2 year olds self centred egotistical children oblivious of their environment, they just want to carry on inflicting more damage. Unbelievable but that is the reality in the Luak.

As the story about the cow’s health and the division between the shepherds spreads like wild fire in the Luak, and the inhabitants of the Luak get concerned, the shepherds have now approached the representatives of God on earth to intervene. As expected, the spiritual leaders being wise men and tactful knowing that both shepherds are hopeless and that the cow itself being old and ill, there is nothing to be salvaged here. They would have preferred to recommend ‘starting from scratch’ which would entail the humane putting down of this terminally ill cow.

Nevertheless, knowing the atrocious behaviour and the unpredictable temper of the shepherds and the importance of preserving life, they engage in philosophical talk praising both shepherds highly – calling them men of peace and referring to the cow as healthy and the Luak as calm, stable and prosperous. These praises are dished out with razzmatazz even when the shepherds are snarling at each other with frightening display of anger.

Wittily, the spiritual leaders steer clear of exorcising the cow. It is not important and it is unworthy given it’s old age and the nature of its possession by the demons. The economics of saving a possessed slow dying cow in spiritual terms is not worth the work involved. Therefore, it is silently and intriguingly with sweet praises left to perish alone as its days are numbered.

The demon initially manifesting itself as mental disturbance in the cow and now that the men of God are out of the way, it has comfortably taken full possession of the cow and fiendishly attached itself to the shepherds. As enemy of peace in the Luak it is speeding up the whole process of atrophy. Although this seems dire, for those who fear God this is the beginning of the good news because it signifies the coming of the saviour (the Messiah).

Knowing the dire situation prevailing in this difficult last days, the representatives of God on earth are now profusely on daily basis praying for the ‘Luak’ to ensure that when the end comes to this possessed unsalvageable cow the demons go along with it leaving the ‘Luak’ cleansed for coming of the Messiah with people of peace singing hallelujah loudly.

The shepherds now possessed like the cow itself are bickering with each other with their supporters fragmenting themselves with accusations and counter accusations of betrayal. Determined not to lose the milk in the interim period prior to death of the cow, each has resorted to consulting the powers of the dark to outwit the other for total control of the cow’s management (The very evil powers that has possessed them).

In the far corner of the Luak, another interesting development takes place. Three mini shepherds equally possessed assigned the responsibility of rearing three of the 10 goats in the Luak are agitated and like the three witches of Macbeth (Shakespeare) are meeting bemoaning the murky weather conditions. They warn the ‘Luakians’ forecasting horrendous weather in the days to come. They prophesy that their goats may be trampled-on in the big fight of the beasts unless something is done. The bickering shepherds each knowing that they through their cow had plundered the luak just like General Macbeth had done with the demise of Duncan the day of reckoning is about to come.

Perturbed, and besieged by the thoughts of the impending catastrophe, the shepherds reluctantly and desperately are courting the three mini shepherds of the three goats as the only hope. Without support of these midgets once considered useless beings in the Luak, neither of these competing shepherds can survive in the interim period. Whichever one of the shepherds that wins the support of these midgets will emerge as the victor in the meantime to manage the cow and also milk it without any accountability.

Ironically, the fortunes of these oppressed and supposedly coward mini shepherds of the three goats suddenly have become extremely important in the survival of anyone of the possessed ‘brave’ shepherds. One wonders whether these midgets are aware of this accidentally pivotal position of powers? If they are, will they extract maximum benefits for themselves before the death of the cow?

Since the cow has foraged freely in their pens with impunity depriving the goats of pasture, will they now trade their support for maximum benefit of the goats by strictly demanding for:
1) properly demarcated pens where they are the masters to ensure that the cow does not return to forage freely.
2) de-restriction of their abused brother.
3) equitable distribution of the milk in the Luak.

If the shepherds refuse to these demands, will the midgets withhold their support to both and instead vie for management of the cow itself in the interim period? After all, the three goats exactly make a third of the Luak. Mathematically they stand equal chances in a contest. Such an act will expose the fallacy of numbers but will the midgets detect this?

In the meantime, with the murky weather building up, let us together with the representatives of God on earth pray for coming of the Messiah. Oh! God save the Luak. Amen

[Truth hurts but it is also liberating]

Elhag Paul

‘Thon Mangok hung up himself:’ Path to Tribal Self-destruction


On Friday 26th June 2015, a significantly sad event took place in Juba. Facebook carried the story and I thought that the following day this would be reported in the media. But it was not – reason, the story could be explosive and could enlighten the wider Jieng supporters of the SPLM/A machine to realise that they are simply dispensable.

Right now the majority are carried away by the feeling that they are rulers even when they are being sacrificed like lambs in the front lines and the social environment as in this case.

This story must be told and deconstructed for the benefit of all the people of South Sudan. Mr Thon Mangok, a Jieng overwhelmed by the unbearable suffering in the country created by his own kith and kin decided to end his life by hanging himself.

Someone by name of Faza Gabriel posted the images of the late with the message, “Dear Friends, my friend, father, Then (Thon) Mongok hung up himself today at 01.30 pm in POC3 Juba”.

In the image the late hanged on a whitish thick rob firmly tied to the ceiling beam. Mangok wore a dark trouser and a vest. His suspended body hang still with his visibly snapped neck with the face looking downwards to the ground. That very sad look of the deceased sums the very malaise gripping the country.

But beyond that the whole story of Thon Mangok symbolises the destruction of the Jieng people by the Jieng Council of Elders and the destruction of the country by the SPLM/A which is controlled by the latter.

On face value it appears that the Jieng are having it large, especially given their behaviour all over the country. But in reality the truth is that a lot of the Jieng, especially those in the villages are suffering like their brothers and sisters in other parts of the country.

They too are victims. Dr Justin Ambago wrote about this in the past highlighting the suffering of those Jieng dying in Warrap from hunger while their son sat in J1 with his black hat doing nothing to save them.

The greatest irony is that they join his militia in thousands and die to protect him in droves, but the president does not care about their welfare except that of his closest friends in the Jieng Council of Elders.

The militia and the army are not paid regularly. When they die in front line, their bodies are left for vultures to help themselves on. No health facilities. No proper homes or insurance.

Their families are left destitute. But then look at the members of the Jieng Council of Elders along with their closest relatives – they are driving Toyota V8s, Hummers and what have you.

They reside year in year out in luxurious hotels paid by the government. They over-indulge in eating so much so that obesity has become endemic in their circles.

It is this discrepancy of have-and-have-not in the whole country and within the Jieng community itself that produces painful stories such as that of Thon Mangok.

Emile Durkheim, one of the founding philosophers of Sociology, explains that anomic environment among others can cause suicide. In South Sudan, with values and norms disrupted by the alien culture introduced by the SPLM/A, it is not difficult to see why poor Thon Mangok chose to end his life.

Everything is uncertain and there is no future to look to without health service, employment, security of life, food security… etc.

Chinua Achebe in his book, ‘Things fall apart’ from an African perspective similar to Durkheim’s argument shows us how environment can be destructive to life. His main character Obi Okonkwo ends up committing suicide because he could not cope.

Similarly Mangok despairs about the rule of his kith and kin and as a last resort he takes away his life as an act of “preservation” from the SPLM/A system. A system that destroys the secure way of life South Sudanese have known since the British colonial period.

What the SPLM introduced trashed and destroyed the very soul of South Sudan.

All the values of decent living and social relationship got ripped apart by the policies of Jieng Council of Elders. Like Okonkwo, Mangok gave up and took his life.

Mangok must have thought there was no chance of escaping the new destructive order put in place by his own people but to escape through self destruction.

Unlike sociological theories, Psychological theories place the burden on the individual’s inability to cope with the environment. While the medical approach as its name suggests looks at suicide as illness and it strives to treat it with medication.

Regardless of whatever approach, suicide can be minimised if potential candidates are empowered with information and given appropriate support. This is something lacking in South Sudan due to lack of care from the system.

Mangok’s self destruction therefore highlights the measure of lack of information he had as a person. Had he had sufficient information he might have chosen other less drastic options than the one he took and he would still be with us today.

It is worse now for his small family left behind. Their life is going to be a nightmare with a government of kleptocrats that does not even care about those it sends to harm’s way in a war it manufactured to perpetuate Jieng hegemony.

Mangok chose what to him might have seemed as an easy way out. This is not to blame him or to disrespect him as others would.

It was unfortunate that he was unlucky not to have had someone near him to talk him out of taking his life. The people of South Sudan need to know that they should not kill themselves.

Their woes are not of their making. It is the making of SPLM/A and so they should fight back to regain their freedom and what belongs to them by destroying this monstrous thing called SPLM/A.

It is better to die fighting this monster “SPLM/A” thing than to end your own life making it easy for the very system that wants you out of its way.

If Thon Mangok had ended his life in any other country with a conscious population, perhaps the situation in South Sudan now would be different.

This may also be the reason why his melancholic story has been muffled to protect the murderous kleptocratic system in Juba.

Compare the suicide of Thon Mangok with that of Mohamed Bouazizi. In the Town of Sidi Bouzid in Tunisia in January 2011, Bouazizi immolated himself in public and set the country into a revolutionary mode changing the environment that drove him to commit suicide.

Bouazizi’s death, though sad, it served a larger cause of empowering the Tunisian people to regain their dignity while Mangok’s death in South Sudan is an utter waste of human resource.

But, expecting a revolution in South Sudan may be a bit too optimistic now given the brutality of the system that has insulated itself with ruthless tribal army and tribal militia ready to mow people down without any second thought.

The events of December 2013 remain a constant reminder to the people of South Sudan, the extent to which this Dinkocratic system is ready to go to maintain its tribal government.

The only way to deal with it effectively perhaps is what the late Dr Wani Tombe articulated in his speeches in USA, Canada and Australia in 2014.

Here are the youtube videos of these speeches: ‘Dr Wani Tombe calling the People of Greater Equatoria to rise and protect their rights and freedoms’ ‘Prof.Wani Tombe (Speech in Queensland Australia)’ ‘Dr Wani Tombe Speech in Nebraska 2014’

It is worth listening to late Dr Tombe’s message carefully because it is so rich and empowering. Dr Tombe in life might have been controversial but the fact that he is sadly not with us now should make people re-examine his patriotic position and his commitment to realising a free South Sudan.

Nobody can blame him now for any sinister motive other than to accept the fact that he has gone with a bang arming the people with intellectual ammunitions to demolish the regime of terror. With humility I take my hat off to him. May Dr Tombe’s soul Rest in Peace.

SPLM/A in its totality is a pathological organisation. Please see ‘The fight of the beast in the luak’.

Because this outfit is a Jieng organisation, the two have become one with each supporting the other in this destructive course. South Sudan as a whole now risks being destroyed by this suicidal behaviour.

Thus the duty now falls on the rest of the country to save the Jieng from themselves and also directly saving themselves from destruction.

What this means is that the Jieng need to be made aware of the current SPLM/A government’s potential to push them into suicide due to the contradiction that exist within the system for them, for instance they are purported to be the rulers yet they are left just as destitute as the rest.

Mangok was not saved because possibly nobody cared enough to speak to him. But the Jieng and their organisation are now told by this piece and the rest of the country should follow suit.

Those negotiating in IGAD and the mediators too need to tell it to the Jieng in raw form as it is to drive the message home.

It is only when the Jieng are made to understand their foolery will goad them come from Mangok’s sad self destruction.

A distinction of the two suicidal acts the Jiengs have entered into needs to be made from the chaos they created.

First, the Jieng Council of Elders’ policies have produced a pauperised Jieng section that is afflicted with despair and no hope. This tormented group is now suffering silently without any voice and receive no sympathy from the rest of the country. As a result sad stories like that of Mangok are surfacing.

The second group is made up of the fighters that stuff the killing machine, the SPLA. Because of the nature of their job and the lack of professional guidance and ethical orientation, they have found themselves misled and beastialised.

Anyone who doubts this should read the recent reports about the war in Upper Nile and Unity states where women and girls are raped and thrown into fire and children castrated and killed by the government troops.

Please see, ‘UN says South Sudan children raped, castrated and thrown into fire’

The horrific acts of the Jieng militia and SPLA both in the battle field and in the security offices all over the country is a problem waiting to explode in the Jieng community and the country at large given the fact that there are no robust health and social structures to support them.

These Jieng boys and girls are now dying slowly through emotional, mental and physical break down. If the experience of the armies of western countries in Iraq and Afghanistan is anything to go by, the Jieng Council of Elders should be prepared for the outcome of their foolery in brutalising their sons and daughters.

As you can see the Jieng on both social and military fronts have set themselves on a suicide course and this is fast getting out of their control.

This malaise of madness afflicting the Jieng comes directly from the SPLM/A and the obsessive lust for power for the sake of it.

The jieng through the policies and actions of Jieng Council of Elders have plunged the country into chaos and in the process they have made themselves to be deeply hated by the other tribes in South Sudan.

Their behaviour on careful examination is irrational and amounts to what could be seen as a collective suicidal ideation. That the jieng’s collective mind appears to be suicidal is something hard to refute or dispute given the widely available evidence.

For example, the rampant killing the Jieng security officers and militia are committing all over the country and the ongoing ethnic cleansing of the Nuer in direct violation of the interim constitution of the country. If their acts are not suicidal then I do not know what suicide is.

The exposure of the Jieng by the Jieng Council of Elders (JCE) to:
–1) the bitter hatred of fellow country men,
–2) pauperisation of the majority and
–3) individual and collective mental illness;
all these for the sake of unachievable objectives such as expansion through encroachment to other people’s lands, and the dream of being the elite of South Sudan is an act of irresponsible leadership.

JCE is only thinking about their personal interest of enrichment and clinging to power at the expense of the wider Jieng community. They are sacrificing the entire South Sudanese including the Jieng willy-nilly and they do not care.

If they did, perhaps Thon Mangok would not have hanged himself. If they did, the foot soldiers of SPLA and the militia would not be constantly unpaid. If they did, the fallen militia and SPLA soldiers would not make feast for the vultures – because they would be buried in dignity.

What does that then mean? Simple! The Jieng who are being abused, especially the militia and those in SPLA need to join hands with their brothers and sisters from the other tribes in the struggle for common good.

This is important because by taking such a step they affirm their humanity and at the same time they will save themselves and their tribe from the deadly course set by the JCE.

What is the point in following the JCE when it is impoverishing you the Jieng, pathologising you the Jieng, and making you the Jieng a subject of extreme hate and ridicule by others?

All in all, the bravado of bravery sung by the Jieng hides the realities of emotional and mental pain emanating from their abuse of state power and involvement in grave crimes like the mass killings of others in particularly gruesome ways.

The enemy of the Jieng now is the JCE and those Jieng who are nursing undetected emotional and mental health problems from their obnoxious behaviour. This type of human destruction is the one presently eating away the Jieng.

They (Jieng Council of Elders) have been walking into it foolishly in the last three decades in pursuit of narrow ideas such as acquiring massive land and the glory of power.

The Jieng are most likely going to pay a heavy price for their reckless behaviour. Thon Mangok’s self destruction sad as it is, symbolises what awaits the Jieng unless they change course. May Thon Mangok RIP.

[Truth hurts but it is also liberating]
Elhag Paul

SPLM a pathological organisation

BY: ELHAG Paul, 29/NOV/2015, SSN;

The behaviour of the SPLM/A since its inception has demonstrated symptoms of organisational illness, but this has continued to be ignored by the people either due to ignorance or opportunism.

Pathological organisations often reflect the collective ill mind of its members and this comes out clearly in the manner it conducts its business. SPLM/A’s pathology manifested itself initially with the killing of Samuel Gai Tut and Akwot Atem.

In his book, “SPLM-SPLA: Inside an African Revolution,” on page 260, Dr Lam Akol referring to an armed confrontation in the early stages of the movement points out that, “Samuel Gai Tut himself was killed during the fighting. This was on March 30, 1984. His body was not discovered until two days later. On receiving the news, Dr John Garang and Kerubino Kwanyin Bol flew by a helicopter to Adura where Kerubino lashed the decomposing body of Gai Tut fifty strokes while Garang looked on in appreciation. The body by then was beyond recognition were it not for the characteristic finger of Gai Tut.”

This surely is not normal behaviour, lashing a dead body is certainly the actions of a deranged mind. In this bizarre behaviour there are issues of pathological hatred and an abnormal thought process devoid of South Sudanese cultural beliefs and values.

With hindsight, the question can be asked: why was the body of Samuel Gai Tut (a Nuer) mutilated and that of his Jieng colleague not? Can this specific act portend the deadly relationship between the Nuer and Jieng in the SPLM/A?

The answer to this question only helps in understanding what has transpired since then, but can not provide a clue to the pathology of the SPLM/A as an organisation.

To understand the likely source of this malaise we have to go back to 1970s. On 3rd March 1972 when Anyanya forces under the leadership of General Joseph Lagu won regional autonomy for South Sudan, he allowed Mr Abel Alier to be the President of the High Executive Council, the highest body governing South Sudan.

Alier, unlike Lagu who devoted his time to develop a new generation of South Sudanese military leaders, engaged in promoting tribalism.

At the time an idea emerged from the Jieng politicians and intellectuals that they the (Jieng) are “born to rule”. The Jieng intellectuals led by late Dr Justin Yac and others loudly verbalised this phrase and put it into action.

In spite of the fact that this was an illusion, Alier systematically began to tribalise the government. He Jienganised the police force through Major General Ruben Mach.

What was bad was that most of the police force now consisted of illiterate officers who hardly knew how to write their names let alone taking a statement from a suspect or statement about an incident.

Pumped up with the belief of superiority they began to misbehave and abuse the people which led to Kokora. Kokora is a Bari word meaning division.

Basically the Equatorians called for Kokora (division of South Sudan into three self governing regions) to free themselves from Jieng abuse.

As can be seen, the implementation of the ideology of “born to rule” was concocted at the expense of the other tribes and of the unity of the South Sudanese people.

With the explosion of corruption in the Sudanese army in the Southern Command, Division 105 stationed in Bor led by Col. Kerubino Kwanyin rebelled sparking the war in 1983.

The coincidence of the rebellion and the redivision of South Sudan into three regions motivated the Jieng who hated the new system to flock to the bush.

The very promoters of Jieng supremacy joined the new rebellion and assumed positions of responsibility, and they continued on with their project in the emerging movement.

Please see, Fudging the Issue: President Kiir and Corruption in RSS

From 1983 to 2013, this group operated in the SPLM/A effectively but clandestinely. Albeit Dr Garang himself was a believer of this idea of the born to rule, he had greater ambitions of realising the born to rule ideology in his own project, ‘the New Sudan’.

The evidence for this can be gleaned from the way he filled all the important positions in the movement with his tribes mate, while he worked hand in hand with the Jieng supremacists.

The desire for dominance by the Jieng leaders therefore is not a new thing, it has been there for a long time and what is happening in Juba today is the pursuance of this policy.

Following the ethnic cleansing of the Nuer in Juba in December 2013, they the Jieng leaders came out openly under the name of the Jieng Council of Elders (JCE).

Unsurprisingly all the members of this group are the same personalities in Abel Alier’s government in the 1970s, who coined and spearheaded the ideology of the “born to rule”.

Why this group decided to come out at that particular time is unclear.

Perhaps this could be due to a new found confidence that they now have fully tribalised the army through the amalgamation of their various militia groups such as Dootku Beny, Mathiang Anyoor and Gelweng into the national army in addition to controlling the levers of the state.

In a sense their crimes of ethnic cleansing have given them confidence and assurance of possession of power.

Now that this group has come out publicly it is important to examine the characters of the membership of this group in future, so as to understand why this organisation exhibits such belligerence.

So the insanity that started in the 1970s with the utterance of few short-sighted individuals became group insanity taking its own self perpetuating life, infecting the SPLM/A.

As the organisation is supposed to be a liberation movement, those at the head of the liberation struggle automatically become the rulers. To oppose them, or to point to their mistake becomes an act of treason.

SPLM/A becomes Jieng and Jieng becomes SPLM/A. In fact the minutes of the Jieng meeting of 2009 in Ark Hotel in Kampala, Uganda declares this point.

Equally, SPLM/A becomes the state of South Sudan and the state of South Sudan becomes SPLM/A. The three are moulded into one.

Thus by default the Jieng are the party and the state. This abnormality comes out clearly in the letters of the JCE to IGAD in opposition to the then proposed Compromise Peace Agreement.

Please see, ‘JCE Response to the Latest IGAD Proposal on Power Sharing’ file:///C:/Users/Rosemary/Downloads/JCE%20-%20Response%20to%20IGAD%20Proposal%20on%20Power%20Sharing%20(1).pdf and ‘Position of the JCE on the IGAD-Plus Proposal Compromise Agreement‘ file:///C:/Users/Rosemary/Downloads/JCE%20-%20Position%20on%20Proposed%20Compromise%20Agreement%20(1).pdf

SPLM/A as a result has become a tool of the JCE’s ideology of supremacy. This ideology is doomed to fail with incalculable consequences to the followers for two reasons.

First, internally it is unlikely to survive due to issues of management, contradictions and lack of a coherent supportive narrative. The ideology entirely depends on extreme violence for its survival.

Secondly, externally it constantly faces fierce resistance from the other tribes who believe in another ideology namely democracy.

The JCE’s insanity now is manifested in their claim of being the legitimate conveyors of South Sudan’s wishes as exemplified by the recent letters referred to above.

Corralling the masses like cattle under duress in order to deceive the world that the ideas of the JCE are a legitimate representation of the people of South Sudan will not work, especially as it is only in order to serve the interests of the JCE.

This unsustainable act of political fraudulence will not let the government off the hook, nor will it stop the hemorrhaging of support for the Juba regime.

This process is already in action. The supporters of this pathological ideology of the ‘born to rule’ are simply burning their bridges with all the other people of South Sudan for a short lived glory.

In its popular broadcast, South Sudan in Focus, Voice of America on the 22nd September 2015 shed some light on what is going on in the country in an interview with Mr Pagan Amum:
“John Tanza (VOA): which tribe is trying to hijack the SPLM?

Pagan Amum: of course you know, what is happening now in Juba, you have a Dinka or Jieng Elders Council which is almost becoming the leadership of the party that is in power.

It is the one that is determining every policy and it is the one that is making campaigns against other tribes in South Sudan (like the ethnic cleansing of the Nuer; the dispossession of Equatorian tribes, Chollo and Fertit people of their lands etc). It is very very unfortunate.”

For Amum to reach this correct conclusion about his beloved pathological organisation is very encouraging. He specifically played a very important role in nurturing this microbe that has critically infected South Sudanese society.

He doggedly defended the dysfunction and abuses of the SPLM/A blindly thinking they were liberating a country for all.

SPLM/A has a lot of unstable personalities in its leadership. This is no exaggeration or idle insult, but the fact and reality of the situation.

One of the main traits of the SPLM/A that distinguishes it from all other political organisations that existed in South Sudan is its extreme nonsensical brutality without any accountability.

This says a lot about the mind set of this organisation and the minds of the people who run it, and the minds of its members.

The SPLM in its totality, including all its factions are beyond any comprehension the evidence is plentiful.

For example, a clear examination of Dr Peter Nyaba’s book, Dr Lam Akol’s book, Minutes of the Rumbek meeting of 2004, the report of African Union Commission of Inquiry on South Sudan, Human Rights Watch reports and others, will testify of such incomprehensible behaviour.

If an organisation wilfully remains chaotic and kills its own people, kills its young people, kills its women, kills its own members, this clearly shows that fundamentally something is wrong with it.

They castrate boys and leave them to die. They rape women and after that abomination they shoot them dead.

They throw babies and toddlers into fire etc.

The question is: how can a society have a future without women, children and the educated? Killing these groups is killing the very basis of the society itself and the country.

The article, Fight of the Beast in the Luak, was precisely written to make people think about the dire situation in the country but the message fell on deaf ears, and unfortunately the cost has been monumental in terms of lost lives, and the continuous destruction to our country South Sudan.

SPLM/A’s actions prove beyond reasonable doubt that it is not a humane organisation and it needs to be restrained for its members and South Sudan’s own good.

It is a danger to South Sudanese society as well as itself, and if left unchecked it will certainly destroy South Sudan.

Take for example the lunacy of the ‘Establishment Order.’ Without any feasibility study on the issue of states and boundary changes; without any respect for the interim constitution; and without honouring of the Compromise Peace Agreement, the SPLM goes ahead and imposes the creation of 28 states with the potential to further destabilise the country. Do you see the irrationality?

This pathological insanity that has firmly gripped SPLM/A can easily be seen by normal rational people as concerning.

However, if one wears the shoe of the supremacists that believe in the ‘born to rule’ ideology this very insanity makes sense from their perspective.

Let us look again at the behaviour of Dr John Garang and Kerubino Kwanyin with the body of Samuel Gai Tut.

Garang’s look of appreciation at the mutilation of Samuel Gai Tut’s body was an act of establishing the ultimate power for the Jieng in the new movement, and indeed from that time onwards Garang supported by Dr Justin Yac, Salva Kiir, Koul Manyang Juuk and others continued to inflict brutalities on the people of South Sudan to assert the idea of Jieng supremacy.

For example the massacres of the Nuer in the mid 1980s, the massacres of the Uduk people at the same time, the massacres of the Taposa people in the 1990s and so on.

At the root of the pathological behaviour of the SPLM is the objective of establishing the Jieng as the ultimate rulers of South Sudan. To the JCE, there is nothing wrong with SPLM.

Simply put, it is their tool of achieving the prioritisation of their interest in South Sudan.

The monopolisation of institutions by the Jieng is not a new thing. It has been there since Garang’s time and what President Kiir is doing now in Juba is the continuation of that agenda.

The execution of this supremacist program has not been done without the support of others.

From Garang’s time allies have been co-opted from other tribes to help this supremacist agenda.

In a nutshell the pathology of the SPLM/A is embedded in the delusional idea of the ‘born to rule’, which started in the 1970s during the self rule of South Sudan, and was later transferred to SPLM/A by the same pioneers of the idea who now call themselves officially the Jieng Council of Elders.

In conclusion, SPLM/A is unsalvageable. It is terminally infected, and in order for South Sudan to be rescued SPLM/A has to be disbanded or people should just walk away from it so it dies of its own accord.

Whether it is SPLM-IO or SPLM-G10 or SPLM-DC or SPLM-IG, they are all equally infected either pursuing tribal interest or individual personal opportunism.

The outcome of their programs has brought disaster for the people of South Sudan. The people now need to organize and mobilize under a new multi-tribal body that is truly representative of the people of South Sudan, to face down this insane monster SPLM/A once and for all.

Such a new body must be seen to do the right thing for the country as a whole.

In ‘Legitimacy of Violence as a Political Act,’ Noam Chomsky argues that, “A new society rises out of the actions, that are taken to form it and the institutions and the ideology it develops are not independent of those actions; in fact, they are shaped by them in many ways. And one can expect that actions that are cynical and vicious, whatever their intent, will inevitably condition and deface the quality of the ends that are achieved.”

Is it any wonder that the behavior of SPLM/A is all over the place?

[Truth hurts but it is also liberating]

Elhag Paul