Lam Akol’ Dirty Politics
“SIC” is not a genuine Shilluk Community Organization
By: Kimo Ajing Aba
(John-Kimo S. Ajing)
Lam Akol Ajawin is a name that always rhymes with division, hatred, chaos, and anarchy. He never joined an organization or a political party without causing split, destitute, or disturbances, even turmoil.
It had been an honor and gratitude for the entire Shilluk (Collo), as well, as the Southerners in particular, and the trade unions and professional organizations, when this lecturer, decided to give up his teaching post in the University of Khartoum to join the Sudan People’ Liberation Movement /Army (SPLM/A) in the war that it spearheaded in 1983.
He responded well to the Late Dr. John Garang’s call: “… the Bush also is a good University.” Like a father of the prodigal son, Late: Garang gave him special consideration; for instance, passed him to the Rank of High Command without subjecting him to rigorous military training like the rest of commanders.
He was the “Beloved son of Dr. Garang”. He used to eat from the same plate as Dr. Garang and at the same time. Garang’s own words such as “…Lam Akol is my upper right hand”, still resonating well in my mind from the days of SPLM/A radio.
However, those who have studied his personality warned Dr. Garang de Mabiour of accommodating the gay in the SPLM/A’s ranks. Even the Nuer famous prophet, Ngundeng, foretold and gave a specific and accurate description of an internal split to come within the Southerners and the play figures, which he (Ngundeng) described as holders of higher educational decrees.
Ngudeng’s prophecy was sacrificed on the altar of intellectuality and education, despite the fact that the vast majority of the population of Southern Sudan believe in the Spirits of the Forefathers; for instance, Nyikango, Dengdid, Nyanjok etc.
But most importantly, the SPLM/A own intelligent sources were signaling a big warning to the SPLM/A and raising “red flags” of an unanticipated event to come, but to no avail. SPLM/A was joyful and overwhelmed by the fact that who ever disagree with Khartoum is an asset to it. This method proves itself nakedly false, as we have seen it in practice with the “Arm Robbers” commonly known in the South as “Nyagat”. Politicians, who were seeking either higher positions or personal wealth, furnished explicit examples as to the fact that not who ever come from Khartoum is good for the SPLM/A.
The Shilluk Kingdom with its famous traditional capital in Pachodo (Fashoda) got enough from its share of the most neglected and marginalized of the marginalized areas since the country declared its independence in 01/01/1956. In the pre-independent Sudan, the forceful invasion and penetration of the country by the Turkish and Egyptian rulers of the Ottoman Empire brought enslavement and lost of lives and cultural values and properties. Hence, the stiffed resistance Shilluk warriors put along the River Nile caused this tribe alone two (2) million men, a number exactly equitable to the whole South Sudan lost in its second civil war (SPLM/A’s war 1983-2005).
Thus far, and for the foregoing geographical, historical reasons, the Shilluk’s nation always anticipated their enemy to come from the North. Another example for that is the invention of their land by El-Mahdiyya forces (AL- Darraweesh), in several forcefully attempts aimed at Arabizing and Islamizing the people of Shilluk (1881-1898).
Therefore, when the SPLM/A took arms, Shilluk lands and interests were in the heart of it agendas and objectives, as one of the most places need to be liberated, just like the other marginalized societies and communities. In the liberation process, Dr. Lam Akol was appointed as the Political Leader over the Northern Upper Nile Zone, with Duol Achuil as judge and as a military commander. The appointment of Dr. Lam could not resonate well with the objectives of the movement and what the Shilluk were expecting in turn. Dr. Lam ordered his fighting battalions to marsh footing up to the Shilluk Kingdom, in a complete military stupidity; as he name as that as Military Endurance and Exercise needed by the fighters. During the drought and corps failure’s seasons in, the SPLM fighters, who could not resist staying in their units and resorted to the nearby villages, in search for food or drink; to fill in their empty stomach, were shot to death after a summarily military court of SPLM. Dr. John Garang was often blackmail by Dr. Lam, in order to get his approval to sentence the accused to death. His messages to Dr. Garang will state that these persons managed to escape into the government’s garrisons, and would justify that by Dr. Garang’s approval and endorsement to carry out the sentences.
In such ways, Dr. Lam succeeded in hammering a wedge between Dr. Garang de Mabiour and a vast majority of Shilluk fighters to the extent that Dr. Lam appropriately exploited that during his Split in August of 1991.
Now, with Dr. Lam Akol, a foreign minister on the ticket of the SPLM/A, he tends to resort to his old politics once more. This is very clear from the Statement issued by his followers in the so-called Shilluk International Congress (SIC).
Firstly: The public Statement posted on the web: www.pachodo.org is pointing to several serious issues:
As far as Shilluk (Collo) are concern:-
The Shilluk communities do not have a body known as Shilluk International Congress (SIC). Otherwise, it’s Executive Members or Board of Directors should be obliged to advertise their list of members and that of its general assembly members, a prima facie, ethics and manners of any functioning association or organization. We are in postwar Sudan, and the person and the Spiritual father of the SIC is the foreign minister of Sudan, so they have nothing to fear.
Shilluk Communities, wherever they are, will always work to bring the entire Shilluk together, by way of minimizing the differences; rather than creating loopholes or widening differences, or conspicuously, work to advertise for them over the net, and to the stun of the public at large.
By the Shilluk culture, tradition and good conscience, a Shilluk community cannot call upon the entire Shilluk to rally themselves behind a certain politician or public figure. The only person the Shilluk have to rally behind is the Reth of Shilluk. Reigning now in Pachodo is Kwong Dak Padiyet (Reth). He is the only person, with legitimate powers and explicit authority to rally the entire Shilluk behind him, in instances of endangerment to the Shilluk Kingdom’s sovereignty or where a Shilluk land or interests fall under foreign occupation or threat, etc. Nevertheless, this authority of Reth is limited and cannot serve as a blue print for him to champion his own political agenda over the Shilluk as a nation. If such instances occur, the Reth, himself; can be overthrown, killed, or forced to step down from the thrown.
Hence, Dr. Lam, or his supporters, has no mandate to rally the Shilluk community behind him, in furthering of his political agenda, though he can rally his few supporters within the Shilluk community without spoiling the image of Shilluk as a tribe.
Dr. Lam Akol and his supporters in the Shilluk International Congress (SIC), is taking the Shilluk into unprecedented situation, merely compelling Shilluk to exchange words of their differences (accusations, counter accusations, giving names such as (Garang’s Orphans), money embezzlement issues, etc; .over a newly designed site intended to bring Shilluk together rather than to tear them apart. Our brother Lam Arop Yor, the son of late: Professor/ Usataz/ Arop Yor Ayiek, has made a significant and unique contribution to our community, and I am of opinion that his endeavors and sincere efforts should not be water down on cheap political gains.
If the so-called Shilluk International Congress (SIC) were authentically a Shilluk community body or organization, it would have called for an initiative of solving, whatever, outstanding issues between Dr. Lam and Mr. Pagan Amum, from one hand and between Dr. Lam and Dr. Peter Adwok Nyaba, from another hand. But it has become so ridiculous to see a blind support towards Dr. Lam Akol, to the exclusion of the contribution of other Shilluk politicians. This manner constitutes a platen attempt to sacrifice the Shilluk norms over personal agenda rather than encouraging the communality, which Shilluk’s life is based upon.
Mr. Pagan Amum is notorious for his significant role in the formation of the SPLM/A. He joined the movement at its inception, sacrificing his education in the University of Khartoum, faculty of Law. He joined the movement walking on feet and not by embarking or boarding an airplane. Accusing him with the assassination of Bol Kur, in collaboration with Dr. Garang, or killing of Lokurnyang Lado, or an embezzlement of the National Democratic Alliance (NDA), constitute deliberate, pre-emptive and premeditated insults against the very pillars of the struggle and cause of the Sudanese people and Southern Sudanese in particular.
What kind of leadership Dr. Lam Akol is up to, if his animosity will start from his own home with people from his own tribe, such as Pagan Amum and Dr. Peter Adwok Nyaba? Can such things sound something to him?
His late appointments of 60 people to the Foreign Affairs Service brought seven (7) Shilluk to his ministry, all of which are from his District of “Palo”-(Luwak). Is this a fair distribution of power in the Shilluk Kingdom, in which the PhD holder is claiming popularity and massive support? It is undoubted, therefore for Collo to yearn for seeing Dr. John Garang back alive. Where is the portion of Oreinj, the village in northern Shilluk land; which had served as a secure harbor for Dr. Lam when he defected from the SPLM/A. Where is the portion of Lul, the village that spared his life? He was spotted in Lul at a gunpoint and ran leaving behind his personal briefcase, whereas Ex. Fr. Vincent Along was shot and died, instead.
E- When Dr. Lam stood for an election against Mr. Mongu Ajak over the seat of governor of the Upper Nile State; he failed the election, despite his Fashoda agreement. Where is the popularity here that I cannot see but his supporters can?
11: As far as SPLM and the Government of South Sudan are concern:
It looks bleak and very tragically, to see Dr. Lam Akol Ajawin, once more, in the hierarchy of the SPLM/A, climbing into its high echelon with such a mentality which did not spare even our dead leader Dr. John Garang de Mabiour. It just does not fit into my mind the reasons for him to join the Movement. Is it for causing another split?
B. It has become clear that the dead of Dr. John Garang de Mabiour has left all of us orphans, including Dr. Lam Akol Ajawin and his unknown supporters of Shilluk International Congress (SIC). This is not only due to a deep sorrow Garang left in our hearts and minds, but also of the heavy legacy, huge accomplishments and achievements necessitate our coming together to fill in his big empty shoes. In this sense, “Garang’s orphans” is not a bad thing at all. If Dr. Lam himself does not agree on this, than let him resign from the Movement and walk toward forming his own party under Shilluk International Congress, or whatever.
C. The SPLM/A is an institutional political, military and governmental organization. For sure, it has its own rules and procedures of which any of its members can use to establish any claims or accusations. Definitely, Dr. Lam Akol is well informed of the mission statement of the SPLM and the regulations that governing its various organs and that which govern the relations between its members. Therefore, if a failure to go along with Pagan Amum or Dr. Peter Adwok Nyaba is a problem, this can be tackled professionally, by submitting a proper and clear argument rather than resorting to unwise and childish habits of unpredicted consequences.
D. The role of Dr. Lam Akol in the killings and shootings that occurred in Malakal is a matter which have already been referred to an investigating committee headed by Mr. Kosti Manibe; Minister of Humanitarian Affairs. Sending out a victim’s cry now is immaterial, unless…
E. Tribes such as Dinka, Nuer, Nuba of the Nubian Mountains, plus Funj of the Ingessena, have always been the strategic allies of the Shilluk, since the creation of the Kingdom. While the Funj contributed in the formation of the Shilluk’s kingdom, a Reth married from a Nuba lady, in what has become now a Shilluk tradition of bringing a beat from the Nuba Mountains in the event of coronation of any Reth (king) in Pachodo. Likewise, many Reth (Orri or kings), down the history, married from Dinka tribe and a lot of Shilluk cattle or valuable livestock always find hiding places in Dinka lands. Bringing confrontation between Dinka and Shilluk, or accusing Dinka of “domination”, at this point, at the same time labeling some as Nyandeng’s boys is a clear invitation of hatred and tribalism on the expenses of the fragile peace, which we started to enjoy.
F. the Right to Self-Determination was point 10 of Woodrow Wilson’s initiative of redrawing the frontiers of Eastern Europe, after the World War 1 in 1918, so that races such as Slovaks and Serbs can rule themselves. Dr. Lam Akol’s agreement with the Government of Sudan (NIF) in Frankfurt, Germany 1991, was an accord signed without a backing from the international community, and in what had constituted, later, an endeavor to falsify the SPLM/A’s commitment towards the cause of the Southern Sudan. Thus far, the mentioned accord could not resist the test of time and winded away solemnly.
G. the Fashoda accord of April 21, 1997 is the only genuine achievement of Dr. Lam Akol. However, the Dr. was pressurized to sign it since he was in a very critical military and political situation. That time Usataz James Othow defected from him and joined the government; which ordered Othow’s militia to launch counter attacks against Lam forces.
Simultaneously, Lam’s animosity to Dr. Riek Machar Teny, could not pave a way for reunification of their forces, leave alone his long hostility to Dr. John Garang and the SPLM/A. Being cornered from all these frontiers and directions, Dr. Lam dressed his Shilluk Luwo (traditional dress), and opted to Fashoda to see the Reth (Shilluk king). There he bowed his head and kneeled before Him. For the first time, to me, I recognized Dr. Lam Akol as a real Shilluk, after years of disguise under a national figure’s umbrella that cannot lower himself down to his own tribe.
Hence, the Fashoda agreement came with no emphasis at all on self-determination; rather it projected Dr. Lam as a unionist longing towards the well fare of Sudan, as one united country.
H. The Foreign Policy:
Firstly, the CPA speaks for its self. The CPA champions foreign policies, which reflect the Government of National Unity and the new political era in the Sudan. The Foreign Ministry, is therefore, expected to work towards that. For example, to see the foreign minister mediating in the conflict in Lebanon, without giving priority to the situation in Darfur, for many is a slap in the face. For priority should be given to our national issues, then we can help the neighbors.
Secondly, the situation in Darfur has become an international issue and agenda, whereby our foreign policy and political wisdoms face real test before the international community. Bypassing such things signifies an implicit assumption of lack of political will to end it.
Thirdly, to advertise for the implementation of the CPA, which we should owe, possess, and honor, the Government must put it at the core of its foreign policy, so that our bilateral or multilateral relations and agreements reflect the new dawn in the country.
Sincerely enough, Dr. Lam Akol, and other ministers, is not doing satisfactory jobs with this regard. Here any minister can be held responsible, individually, as the council of ministers or the presidency can nevertheless be jointly responsible and this is what the Yei meetings brought to light.
Kimo Ajing Aba