The Narrative of Liberation in Southern Sudan
© 2000 Southern Sudan Review
It was once said of the English language that:
“English was born in England, grew in America and died in Africa.”
I do not know where this saying originated from, how it first appeared in popular satire in my generation remains a great mystery. When I first heard it, I wasn’t offended but I couldn’t at the same time, resist being entertained by the humor of it all, the suggestion that English died in Africa. Who ever said it and made that statement must have had some good-natured critical message to convey.
On a more serious note, however, one might be tempted to suggest that the statement could have been the conclusion of a researcher, typically a linguistics specialist, possibly of the Anglo-Saxon cultural descent, naturally studying the adaptation and evolution of the English language species in modern Africa.
Tracing the origins of the language in England, in all probability, our friend could have found that English had developed over time to become, like many other great languages (not to mention Arabic, French, Latin), both the repository and mediator of modern human culture, its civilization, knowledge and technology as is in living memory.
In that trace, our friend could, for instance see, the literary endeavors of Shakespeare, the political narratives of Hobbes and Locke in the ‘possible state’, the utilitarian economic, social, political and moral propositions of Bentham and Mill, the print and intellectual heritage that followed, in volume as in breadth and rich diversity of content. The continuum thus far depicted, could be seen even better replicated further afield, in the so called New World of America. Here the English language appears to have found home again, and picked up not just an accent, but great power and dominance unmatched in history. This could have only been made possible by the cultural proximity of the people in question to the English heritage in particular, or to the Western cultural and intellectual traditions in general. Hence, the many additions, not excepting subtractions, to and from the English language (or perhaps mindset) in the New World, where it grew up as the saying contends.
Why then, was English deemed to have died in Africa and not in Asia or China, one might ask. The answer is simple. Africa spoke many different languages and English had yet to compete and find a space to occupy. In addition, as critics contend, English heritage, intellectual or scientific and so forth, had not become the only measure of human progress, given that its borrowing from French, German, Russian, Latin (competing alternatives), and other Western traditions, even Arabic, had gone on for centuries on end.
Africa now speaks French, English, and other languages, which is why English must compete to stay alive and not die in a multi-lingual Africa. In order to survive though, better use and utility for it must be found. Perhaps, the analogy of the African writer would illustrate the point better. In the case of English, nearly half of the continent has some connection with it, often as a language of business, arts, culture, education and communication, not just at home, but equally at the regional and international forums.
The critics, also insist however that, neither English nor French nor Arabic was suited to or of Africa, that no amount of language borrowing per se, would advance Africa’s cause in the modern world. Borrowing needed to span, in the critics view, not just the dollar, but also some of the mindset, the institutions, and traditions of the West that have made their states and societies so productive, efficient, and relatively stable economies. That Africa doesn’t have that insurance as yet of the institutions and robust civil society structures to permit stability and the rule of law. There is some truth in that. Africa, was not alone in embracing the models of the modern world, and in so doing, it has a long way to go as it tries to adapt and match to its borrowed models as best as she can.
Take the case of Nigeria, home to Chinuwa Achebe and his celebrated narrative Things Fall Apart, or the burgeoning poetry and satire of Africa’s greatest literary critic Wole Soyinka, or the statement, indeed the scripts of Ogoni’s Ken Saro-wiwa’s life. The story of the English language that unfolded in Nigeria defies imagination, a country of great ethnic and linguistic variety, which nonetheless, found some utility there for the English tongue. Nigeria’s writers representation of the continent’s potential aside, their endeavors in arts and literature however modest, as in politics, has no doubt proven to be a liberating experience, at least for the authors of that experience if not to the entire people and nation of that country. Achebe, Soyinka, perhaps Lo Liong too of Southern Sudan, had shown themselves to be the leaders of the African peoples liberation movement, each in his own way. The liberating feeling engendered by the achievements of these literary figures interests SSREVIEW[1], as much as it raises great expectations of the infinite possibilities that exist and remained untapped, even in Southern Sudan. Again, the scripts and methods of their liberation process beg to be harvested, even to be copied where it’s needed elsewhere in the continent.
Here at home, at our own door-step, the script too appear somewhat familiar, the ambition of liberation, the proposition of the ‘New Sudan’, viewed not just as a political process but as a great social force for change, both in physical space and time, to a better future in the country. As Garang’s own and perhaps SPLM’s grand-narrative has shown, from inception to date, its part-time rehearsal by the few revealed only a modicum of its best intentions. Lo Liong, for instance well placed in space, also in time (as an observant and natural critic), has voluntarily done very little or no justice at all to SPLM[2]’s grand-narrative over the years. For many long years, Adwok Nyaba, Garang de Mabior, Wani Iga, Bona Malwal, (or even Kuol Manyang!) to mention only a few, could be excused for being far too hands-on, too attentive to the small detail and the challenge on hand, to have had time to posit with great force, certainty and conviction, the ‘New Sudan’ cultural, literary, moral or political propositions at home, and elsewhere in Africa. A task they did not attempt to do well and give their best.
Nyaba’s Insider’s view[3] and critique of the grand-narrative in recent years, displayed some leadership and courage, long forgotten as a great tradition of liberation. Admittedly though, the critique was the product of part-time effort on his own initiative, but sadly, not on the independent prompt of SPLM institution own call, nor was it a conscious attempt at a critical appraisal of its achievements and failures by that institution. The signs and writing on the wall were all too familiar, and served but a sad reminder indeed, that the ambition of true liberation was being frowned at and not celebrated as it should or ought to be. The great ambition of true liberation to which the people aspired (not to forget the younger generations) in the grand-narrative of ‘New Sudan’ has yet to be seen to be credible in its various facets and evolutionary course. Nearly approaching half a century since its inception, the narrative of liberation in Southern Sudan remains as yet to be told and celebrated by the younger generations as well.
To date, however, the challenge and critique of the narrative of liberation in Southern Sudan, proactively by this generation’s own initiative and leadership, has not began to stretch and exercise their mind, their humanity and imagination as it should be. Indeed, as compelling a bid as it can be and should be; in so far as knowledge and better understanding of Southern Sudan demands it, where it stands today, and what it is that it stands for. In so far too, as where it is heading to, and how to get there.
SSREVIEW will, in time, endeavor to share in that narrative, document it, disseminate it, critique and celebrate it. And do so in the best tradition of Soyinka’s satire, as in tribute to the compelling symbolism of Nigeria’s Saro-wiwa, and as in Adwok’s ambition; in a fitting tribute to his inspiring endeavors and compelling account to attempt to reverse ‘failed expectations’ in the Politics of Liberation, and perhaps in the arts of liberation as well. SSREVIEW sincerely hopes that many of you, the younger generations, will share the optimism, share and celebrate it with great fervor and conviction.
Hakim D Nyangamoi, PhD
Editor,
Southern Sudan Review
13 October, 2000
[1] Southern Sudan Review
[2] Sudan Peoples Liberation Movement
[3] Politics of Liberation in Southern Sudan: An Insider’s View
NADAFA 