Padang Akoka Community’s Courageous Acceptance of their Wrongs in Murdering in Cool Blood General James Bwogo.

According to Francis Mading Deng in his war of vision, "What is not being said is what divides us". It is certainly important to acknowledge and to investigate the high degree of rejection by intellectuals, in their conduct and in declarations of responsibility for the society in which they live.

Every society faces in varying degrees problems arising from the relations of centre and periphery. The historians' words may inspire or extinguish hatred, may contribute to shape an open or closed, xenophobic society. The historians conscious and subconscious choice of events and interpretations may make help them to forget the events they do not like to think about.

In order to reply Mr. Daniel Chol Akol of Padang Community, it is important for us to act in a responsible way. Mr. Akol has acknowledged the article against Padang Community as the truth and primary source in issue No. 43 on Friday May 1, 2015. He could be considered as an intellectual because he had read the Upper Nile Province handbook. I appreciate him for having been conscious of the reality of the situation. Any person who is alienated from primary intellectual tradition could not be an intellectual.

Mr. Akol is better than his cousin Ustaz Chol Keweath Anyang who is subconscious, baseless, and unprofitable and an idiot intellectual who does not know that is right or wrong and paying deaf ears to the fact. Jesus gave us new commandments that "love one another as I just love you". Mr. Akol has just put it right," if Thabo was honest in citing the colonial report entitled Upper Nile Province Handbook in his reaction to Padang's press, he would have helped us all to arrive at the root cause of the problem". This is usually the acceptance and admission to the truth. To ignore, overlook or apologize for these wrongs is to prove ourselves unworthy of freedom. All men were created free and equal, with certain unalienable rights . Dak, the successor of Nyikang, was the very one who named Pijo before the advent of the Dinka Communities to the Upper Nile Province. The Padang communities are trying to put false claims to Pijo which they renamed as Piji. Mr. Akol seems to know some facts of history. But he should be informed that history cannot be buried because someone will always be found to unbury it and hold it up to us as we to him. It is a pleasure to inform idiot and lunatic Anyang that Thabo wrote his thesis for PhD entitled "the Impact of Change Agents on Southern Sudan History, so I believe that Padang Jieng is the Change Agents on the Collo History. Mr. Akol also accepted the fact that some Shilluk people crossed over from western bank to settle on the eastern bank cannot be denied. To communicate with each other in order to arrive at an understanding as to what measures we may consider it useful to take. The possibilities of a clash of interests are strong between the padang jieng community and the Collo. This is exactly what Dak Wad Nyikango did before the coming of the Padang Jieng community and established Pijo.

Our teacher in Rumbek Secondary School named Ajang Biar says, you never try you never know. The Padang Jieng community tried and had seen what they were looking for. I truly agreed with Mr. Akol that the decision of war will never solve any problems. But grabbers of the lands belonging to other communities should be discouraged by the intellectuals. We should not bear false witness against our neighbors.

In harmony with Collo community's position that grabbling lands of other communities should be completely abandoned and the communities should return back to their normal places that they were and lived before 1980s. We should not be greedy of other places and we should never acclaim any portions of the land of those that God has put within a mile of water resources. We should never envy them. Khor Wool can be dug to have enough water to graze your animals and water to drink.

Lok Jang and Lok Chollo

Dinka are called 'Jango' not Jang which has different meaning. The author doesn't want to teach Padang community history of Collo Community .Nyikango and Dak were there before the advent of any Dinka or Nuer who are making wrong claims and their interest were to make expansion and annex other lands to their own settlements .Is it poverty that contributes to the prevailing ignorance and spiritual aridity that motivated padang dinka elites to desire expansion towards the River side now?

The Current Upper Nile State
It consists of four former colonial districts in their historical borders such as kodok District, Abwong District, Nasir District and Northern District of the Upper Nile state. I doubt this statement Joot Arioch Bridge or Jo Arioch and Biony Thiang, all fall within the former Sobat District borders, but currently they are part of Akoka County. It is unfortunate for Akol and Anyang who are ignorant of the right spelling. They pretend to know the bridge and spelt it differently. This is a silly claim for Collo Lul Bridge .This statement is unreal and unclear. The only honest and realistic answer to your motive for Malakal , Sobat river and Eastern side of River Nile that can be made to this question for any foreseeable future is an emphatic" No"

Although the Akoka Community would like to avenge the death of Thon Wai Awin and 17 members of his family who were murdered in cold blood as they claimed by Johnson Olony Thabo is a wrong genesis .The explicit reason for this was the rise of Tarri Meluth youth Militia (liberators of Meluth) who murdered many Collo people in cold war who were trying to go to the north via Meluth. But is not true that some Collo politicians have started claiming ownerships of the Padang's portion of land where their relatives settled in the past. Akoka community requested from Fashoda, harbor to stop their steamer because they think if things to go malakal may delay. I don't know whether all these malicious practices, grabbing land are nilotics behavior long time or newly acquired ,I don't know it by sure. I believe that it is a form of imitation by Padang community.

Akol as an intellectual of Padang community told noble lies for political purposes to the public of South Sudan. He is saying things which are contrary to what one personally believes. As an advocate of Padang, community, he seems to commit himself or arguing a case as persuasively as possible whether or not one believes in its veracity. The authorities hostile to the idea that some one can represent the demands or opinions of other sectors of the population regarded by him.

The constant testing of linguistics meaning by argument in this way is a feature of an open society which recognizes the potential dysfunction of truthfulness. Lok Jang is not Dinka side. We call them Jango. What Akol is asserting is false. We know now that man is but an animal. Within the human psyche, there is no counter force to the dark drives. It is only more tortured, twisted, cunning, self thwarting and more pathogenic. The charge only has any force if, first of all, it has been established that what he is asserting is false. And that is by no means obvious. But a loyal seeker after truth bows to logic and evidence, and does not censor the conclusions which honest inquiry imposes on him. Those, on the other hand, who would censor such doctrines, thereby display the lack of respect for the truth.
The elites will make efforts to develop in their citizens the sense of responsibility and will work hard on creating conditions which foster and help responsible behavior spheres of responsibility in intellectual communities have been destroyed. They are left alone as faceless units in a faceless crowd. They are forbidden to generate new communities. They are not allowed to feel responsible for their villages, their cities and their country. They have to withdraw within the walls of their homes and within the boundaries of their families which becomes the last resorts of responsibility in an irresponsible society.

Lack of Continuity

It has to be continuously adjusted, patched up what the Padang Akoka communities are doing.

Padang Campaigns

The Padang community used campaigns, with which they hope to increase productivity and improve people's working morale and discipline. They failed to achieve this aim. Each campaign focused on and pushed one single combat task and ignored all other objectives. This strategy played havoc with the complexities of a modern society and created an atmosphere of confusion and irresponsibility. The shadow of the crime aimed at by the Padang community was disclosed by the writers of history of the truth.

Personality

A strong and mature personality is almost a sine quo of human responsibility. By intimidating people; by depriving them of their rights and of the protective institutions is detested by the majority. Don't murder people in cold blood. What happens if social identities are destroyed? They will be lamed and paralyzed if they are deprived of their social roles and identities. They will be less able to act in a conscious and responsible way.

The historian's words may inspire or extinguish hatred, may contribute to shape an open or a closed, xenophobic society. The historian's conscious and subconscious choice, of events and interpretation may make people remember or may help them to forget the events they do not like to think about.

The Padang communities usually feels deeply burst by accusations, slanders or jobs leveled not at them personally, but at their group as a whole introduction. It is easy to say: let the dead bury their dead; we are faced with tasks for today and tomorrow. Unfortunately, the memory of unburied skeletons shackles our steps, does not permit us to be honest with ourselves, diminishes the boldness of reforms and the formation of new, open attitudes up to a certain time apology can be useful for integration and the collective morale of the community, but not for its development. For development individual as well as collective is not possible without the overcoming of suppressed fear. That is why knowledge of history and its courageous acceptance has therapeutic properties.The way people see and interpret their collective history influence their present attitudes and vice versa, is strongly influenced by them. Historical controversies, accusations and reasons, heat the audience, since they deeply concern people's sense of belonging to and solidarity with a large multigenerational community, and touch their common feelings of righteousness. It is worthwhile to ask why it is so. Only one is responsible who is free to choose and, who participates in a criminal action of his own accord.Indeed such a recognition of past wrongs may serve to provoke the making of hitherto unmade claims whether they be justified or not the tracks is that not all human beings are nominates and many of them do regard nations. There have been intellectuals who have accepted responsibility for actions on behalf of societies other than their own with the intention of damaging their own society.It is certainly important to acknowledge and to investigate the high degree of rejection by intellectuals, in their conduct and in declarations of responsibility for the society in which they live. Every society faces in varying degrees problems arising from the relation of centre and periphery. The real need for enlightened advice from informed people to the Padang Akoka community is refrained from what they are doing now.
The most striking point here is the renaming of Pijo of Dak Wad Nyikang Piji. Pijo was there before the advent of the Dinka to where they live in now. This is the fact well known by Nuer who came during the reign of Reth Awin Yor Kurdit. When we human beings have, as best we may, to adjust the universal to the particular, we have to rely on judgment. "Any person who is alienated from primary intellectual traditions could not be an intellectual".

To sum up, there is no need to encourage the innocent Akoka communities to fight Collo people. The Padang intellectuals should refrain from their political motives. Pijo was named by Dak Wad Nyikango before the advent of the Padang Jieng communities whether in Pariang or Akoka. We don't want to teach the Padang communities meaning of words they assert to know or hear from other Collo people. They have not been told the meanings. This is a semantics problem. Dinka and Collo were saying "Buul and Ngog". They almost nearly fought. They were told that they were saying the same by Akoka people requested from Kodok to be allowed to have harbor for the steamer because they argued that if the steamers were allowed to go to Malakal may delay to come back or may not come at all. It is documented with the name of the person who asked and the name of the person who approved the request. Mr. Akol tries to find out by research if you failed I will provide you with the copy.

References:

1- Daly. M.W., Imperial Sudan 1991.

2- Daly, M.W., The Empire on the Nile, 1986

3- C.A .Willis,Upper Nile province Handbook,1931.