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Conradin Perner is a Swiss scholar with professional experience in the fields of literature, ethnography, peace-building and humanitarian work. He has lectured at a number of African and European universities and has worked as a delegate of the International Committee of the Red Cross in Africa, the Indian sub-continent, Afghanistan and Central Asia and as an advisor and consultant for the ICRC, UNICEF, UNESCO and the Swiss Department of Foreign Affairs. Since January 2000, Perner has played a leading role in the peace-making processes in the Sudan, first as a Commander of the Joint Military Commission in the Nuba Mountains and subsequently as a special senior peace advisor to the Swiss Government. One of his major accomplishments is the initiation of the website www.gurtong.net which promotes peace by providing unbiased information on the peoples and cultures of South Sudan. In recognition of his scientific and humanitarian work, his courageous fight for the respect and the dignity of the people of South Sudan during the long years of civil war, the crucial role he played in the dramatic rescue operation of the so-called “lost boys,” and in appreciation of his contribution to the promotion of peaceful co-existence and the restoration of cultural values to the country’s many ethnic communities, Conradin Perner was awarded with the first honorary citizenship of South Sudan on the day of independence in July 2011. “In recognition of his service to advance and to promote human rights in South Sudan and around the world”, Perner has received a “Humanitarian Award” from the Austin Human Rights Commission in 2012.
Volume VI
The Anyuak Vol. VI
The Author
Conradin Perner Perner
The monograph on the history and culture of the Anyuak is the result of more than five years of fieldwork (1976–1983). It is a well-documented, detailed and passionate description of an African people’s spiritual and material world, their culture and history. Myths, oral traditions, stories, maps, genealogies, recordings of tales, songs and other music as well as a great number of photographs invite the reader to join in the journey through the universe of the Anyuak in order to make their own discoveries or simply to participate in the spiritual adventure. The Anyuak live on both sides of the border between South Sudan and South-western Ethiopia. They are relatives of the better known Shilluk, Dinka and Nuer, but have turned from cattle herders into fervent agriculturalists. The Anyuak are a highly intellectual, strong-minded and well-organised people who have created, in the middle of so-called wilderness, a centre of human civilisation. If their socio-political system is of a particular interest, their philosophy is equally fascinating: it centres on the human person and governs his or her relationship not only within human society but also with animals, earthly matters and spiritual forces. Thanks to their stubborn, almost desperate belief in the essential goodness of existence and the positive forces of life, up to now the Anyuak have – in spite of all pressures from outside – succeeded in preserving their cultural identity and maintaining their pride of being “pure human beings”. While the first four volumes of the monograph describe the sphere of the above (the sphere of transparency), the sphere of the below (the sphere of material existence, the earth) and the space between them (the sphere of human self-awareness and the period of personal existence), the focus of the fifth volume lies on the Anyuak village and its physical, social and judicial structures and thus opens the wide and lively sphere of collective existence. Volume VI describes the political system which unites the various layers of society as well as its individual members, provides inner cohesion and defends it against attacks from the outside. The strong political self-awareness of the Anyuak finds its expression in the power of village headmen and of an absolute ruler; a king, whose divine immortality symbolizes and incorporates the community’s spiritual forces, its bold aggressiveness and its determination of self-defence. Because of the author’s close friendship with the late charismatic King Agada, this sixth volume of the Anyuak monograph is of substantial significance for comprehending “divine kingship” in the Sudan.
The Political Body – Power and Authority
The Anyuak – Living on Earth in the Sky
The Anyuak – Living on Earth in the Sky
The Political Body – Power and Authority
I S B N 978-3-7965-3402-7
Schwabe Verlag Basel www.schwabeverlag.ch
9
783796 534027
Schwabe
Living on Earth in the Sky: The Anyuak An Analytic Account of the History and the Culture of a Nilotic People
Volume VI
The Political Body – Power and Authority Conradin Perner
Schwabe Verlag Basel
Conradin Perner (“Kwacakworo”) Haus Perner, Mattastrasse 1, CH-7270 Davos-Platz, Switzerland
Published with support of Dr. Hans Vontobel, Financier, Zurich, and of SWISSLOS/Kulturförderung, Kanton Graubünden Since 1992, the monograph on the Anyuak has been supported by the Swiss National Science Foundation.
Copyright © 2015 Schwabe AG, Verlag, Basel No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photopying, recording, or otherwise, or translated, without the prior written permission of the publisher. Photographs: Conradin Perner Editorial work: Cassandra Mark-Thiesen, Basel, Ursula Erikli, Berlin Graphic design: Thomas Lutz Production: Schwabe AG, Muttenz/Basel, Schweiz Printed in Switzerland ISBN 978-3-7965-3402-7 rights@schwabe.ch www.schwabeverlag.ch
Contents
IIIX Outline of the Monograph
110 Legacy
XIII Contents of the Monograph
113 118
A King’s After-Life
121
The Emblems Conferring Political Authority
125
The Royal Emblems
The Political Body – Power and Authority 3 Introduction
Mourning Songs for Chiefs and Kings
130 Beads 5 Historical Background 7
Political Situation before the Rise of Anyuak Kingship
9
The Introduction of “Kingship” into Anyuak Society
12
Gilo o Köri, the First King
14
The First Fight for Political Power:
The Myth of Othienho wa Ngic
16 The Reason for the Existence of two Different Political Systems 18
Early Royal History and Genealogies
24
The Scission of the Royal Family:
Structural Changes and Internal Power Struggles
46
History of Kingship in Modern Times
53
Kingship and Chieftainship in Historical Comparison;
their Geographical Dissemination
131 The Ocuòk Bead Necklace 132 The Gurmatu Bead Necklace 133 The Wang-liec Necklace 134 The Nyallo Bead Necklace 134 The Ganga Bead Necklace 135
Lost Royal Beads
136
Royal Heirlooms
137
Spears and Spear Rests
145
Royal Stools
148
The Royal Drum
150
Skins and Clothing
154 Tails 155
Head Ornaments
156
Royal Pots and Furs
157 Da-Akango 57 Kinship
158 Nyijängò
60
The Line of Headmen and the Tung Dwòng
158 Odiek
63
The Line of Kings and the Jo-wat-Tòng
158 Apoldhödaw
66
The King and his Kin
159
Royal Horns
163
The Investiture with Political Authority and Power
75
The Destiny of a King’s Daughters
80
The Headman and his Kins
166
A Chief’s Political Investiture with Authority and Power
83 The Individual Existence of Headmen and Kings
172
A King’s Investiture with Spiritual Authority (“Coronation”)
85 Birth
181
87 Naming
187
89 Childhood
189 Rony Òtò
91
198 Rwac – Appointment of Nobles
Adolescence and Marriage
The Ceremony of Investiture
A King’s Investiture with Political Power
Nyen-kall and the First Period of Reign
93
Marriage of Headmen and their Sons
200
97
Marriage of Kings and their Sons
203 Glorification and Celebration of Political Power:
99
Married Life. Divorce
104
Health and Sickness
105
Death and Burial
The Agwaga Dance
VIII
T H E
217
Organization of the Political Body
219
The Royal Court
225 Abuoro 227 Pan Dwòng 228 Pör (Dipör Obala)
P O L I T I C A L
B O D Y
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P O W E R
A N D
A U T H O R I T Y
278 Greetings 279
Public Language at Court
280
The Language of the King
281 Respect 285
Rules of Conduct
229 Dithuorò 231 Cwöt
287
Protection of Life at Court
293
Wealth
296
Income and Expenditure
234 Kaal, Bat Cibala and Kar Bògè 238 Ajòm 239 Lò-kènò 240 Lò-atwèl 241 Nga-apeya 242 Gan Dwòng 243 Dula 243 Kar Jaè 244 Akèk 245
A Headman’s Court
249
Court Officials and Servants
297 Fields 299
Meat and Fish
300
Sources of Income
303
Rewards
309
Public Life, Functions and Duties of a Ruler
250
Members of the Royal Court
316 Duties
251
The Nobles
317 Functions
252 The Nyikogu 254 The Nyithèngò
321
Agèm, the Anyuak Fight for Political Power
and Change in Leadership
257 The Kwayködò
324
Agèm, Rebellion against Headmen
258 The Nyiatwèl
333
Agèm, Fight for Royal Authority and Political Power
339
Power and Authority
255 The Nyikènò pi Dwòng 256 The Nyikènò mana thin
260 The Nyiatwèl bat Bògò 261
Servants and Slaves
262 The Nga-apeya Cwöt 264 The Jo-akèk
345 Territory
265
348 Authority
Members of a Headman’s Court
267 The Nyikogu
353 Power
267 The Nyithèngò
375
Ritual Power
267 The Nyikènò
379
The Political Body
267 The Nyipör
380
Power and Authority
268 The Nyiatwèl
382
The Political Body
268 The Nyingòl
385
The Body Politic
268 The Nyimong
388 Personal Relationship between the Common People and the Ruler
268 The Karwang 268
Servants and Slaves
269 Lwop, a Headman’s Temporary Army
271
Language and Behaviour
273 Language 274
Old Court Language
277
Response to a Call from Court
391
Critique and Prospects
398
List of Stories
398
List of Songs
399
Endnotes
Dedication With greatest respect for their tireless moral and scientific commitment to humanity, I would like to dedicate my work on the Anyuak people to two of the most outstanding personalities of Switzerland, Prof. Dr. Verena Meyer and Dr. iur. Hans Vontobel sen. I shall forever be grateful for the decisive role they played – during the time of my ethnographic fieldwork and the entire subsequent period of research up to the monograph’s publication – as my spiritual mentors, my intellectual advisors, my moral supporters and caring friends. I wish I could have given them something in return, but I am afraid that I have to remain simply indebted to them for the rest of my life. Words of praise are sometimes like empty hands. Their names shall forever be engraved in the memory of present and future Anyuak generations. Conradin Perner December 2015
Outline of the Monograph
The “Anyuak” are part of the Lwo group of the “Western Nilotes”, closely related to the Shilluk, the Acholi, the Jur and the Luo; the Nuer and the Dinka figure among their more distant relatives. The Anyuak live in the fertile plains which stretch along the rivers Oboth, Agwey, Dikony, Akobo, Gilo, Nyikani and Openo (Baro) in the Eastern part of the Southern Sudan and in Southwest Ethiopia, the present artificial borderline following the course of the Akobo river. The Anyuak moved here either from the land of the Nilotes near the present town of Rumbeck in the centre of the Southern Sudan or perhaps from the southeast region near Lake Rudolph in Kenya. During the long period of migration between the 16th and the 19th century, the Anyuak gradually separated from their fellow kinsmen because of internal power struggles, as a result of foreign aggression or because of changing ecological conditions. The small group of Anyuak known as the “Jo-ponyuaa” or the “Päri” living today at Lafon Hill near Torit are descendants of people who remained behind and of people who rejoined them from Anyuakland. A group of Päri-people settled in Anyuak country in the region of Ojwa, as recently as in the beginning of the 20th century. In the second half of the 19th century, the Anyuak gave up their territories along the Sobat and North of the Openo because of foreign aggressors (the Nuer and the Dervishes); more recently, the regions of Ojwa and Akobo had to be evacuated because of Murle a ttacks. Two very long civil wars in the Sudan and political unrest in Ethiopia brought great suffering to the Anyuak. First the English and then the Sudanese government refrained from bringing even the most elementary facilities to Anyuakland. In addition, the Ethiopian revolution succeeded in destroying practically all traditional Anyuak values within a very short p eriod of time. The Ethiopian policy of resettlement of foreign people inside Anyuakland, the Sudanese project of establishing a wildlife park around the Boma plateau and the i mportant oil discoveries are among the modern cultural transitions that represent the greatest threats to the continuation of Anyuak territorial unity and cultural identity. There are between fifty and eighty thousand adult Anyuak persons. They are an enthu siastically agricultural people, differing in this regard from their Nilotic relatives, the Nuer and Dinka. It has been said that the Anyuak abandoned pastoral life because of the tsetse fly and because of their bellicose neighbours, the Nuer and the Murle, but the seasonal presence of thousands of white-eared Cobe antelopes in their country may well have influenced the Anyuak’s decision to lead a more sedentary existence and to concentrate on agriculture, hunting and fishing. The former importance of cattle is remembered by the social importance of bull names and other traditions. The Anyuak are excellent farmers and can feed themselves quite well; they are generally healthy looking people, in spite of frequent floods and droughts which force them to live upon grass or roots for months or to seek help from r elatives living in less affected areas of the country. The great sense of solidarity among k indred persons a llows people to survive even in times of prolonged starvation and to find active support in all other times of personal or social difficulties. Economically, the Anyuak are completely self-sufficient, even if this successful system of self-reliance is more and more threatened by the progressive introduction of clothes, money and guns. Fortunately, the A nyuak still make just occasionally use of them. The Anyuak character reflects a difficult life constantly threatened by disease, a harsh environment, wild animals and foreign invaders: though essentially mild-tempered, the Anyuak have learnt to be suspicious, cunning and aggressive, their strong self-consciousness and cautious reserve giving the impression of great arrogance. Foreigners have mainly experienced – and therefore stressed – the negative sides of the proud Anyuak character, but besides the fact that all qualities have their positive and negative aspects, the Anyuak also exhibit remarka-
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ble intelligence, extraordinary courage, an enthralling artistic skill and – last but not least – great kindness. The high quality of Anyuak work is perhaps the most striking expression of a mind which does not separate inner values from physical existence and practical action. The Anyuak settlements are situated either on steep riverbanks or at some distance from the great rivers. Traditionally of a small size and inhabited by a few clans, they unite only in times of insecurity at one stockaded place. Occasionally, related villages or entire regions join in fighting one common enemy, but otherwise the Anyuak village is a completely independent political unit, ruled over either by a hereditary chief or a king. But while chiefs are frequently removed by means of rebellions, kings cannot abdicate and therefore have to be killed. Even the political power of a popular king has to be periodically “renewed”, the old king being reappointed – in a long and complicated ceremony – as the “new” king. The differences between kingship (dominating an area in the Southeast of the country) and chieftainship are otherwise not significant enough to talk about as two separate political systems. Kings claim to be of a semidivine origin and therefore exercise a particularly strong and often reckless power; their villages are not only larger in size and more sophisticated in appearance but also less dominated by kinship structures than are the villages under a chief. However, neither a chief nor a king can act in the long run against the will of his people; it is in this political field that the fearlessness of the Anyuak character is most dramatically expressed. An Anyuak village has strong social structures where different clans are tied together by age groups and a strong legal system. Sociopolitical and legal consciousness is one of the most striking features of the Anyuak way of behaviour. The Anyuak’s sense of justice g overns not only the relationship between people and between citizens and their rulers but applies also to beings acting outside of a social context (as for example witches), wild animals and birds, elements in nature (earth, rivers, rain) and even to the metaphysical concept of God and spirits. The whole Anyuak universe is a network of legal relationships with the Human Person (not God) as its conscious centre. The Anyuak have no doubts about the existence of Jwòk (a principle of creation) but their belief is in the positive power of justice rather than the nonhuman spiritual entity called Jwòk. The spiritual home of the Anyuak is the sphere of the earth where people pass not only their personal life but even find eternal shelter.
A N D
A U T H O R I T Y
O utline
o f
the
M ono g raph
XIII
The Anyuak view of creation is reflected in the following definitions of the various spheres in which different entities exist. First of all, there is the Human Person who enjoys a fundamental right to exist within the limits of a certain territory (the so-called “Human Territory”, comprising the human person, human society and a certain territory around the habitat); this is the central sphere of existence when seen with human eyes and from a human perspective. Secondly, there is the Sphere of the Earth with its land, its animals, its rivers, its rains, its seasons and its inner life. This sphere is of a spiritual essence like everything in the universe but contrasts with the sphere of pure transcendence by its physical appearance, its material consistency and its tremendous generosity towards the things living with it. Finally, there is the Sphere of Spirituality, a transcendental, moving, impersonal and essentially uncertain sphere, contrasting in its immateriality with all other elements in existence. As it has no limits and no physical form, it is the sphere which is least bound to a specific territory but can easily transcend other territories and beings, infecting other forms of existence with its metaphysical essence. The Anyuak regard themselves as a highly civilized people who have succeeded in creating, in the middle of an inhuman wilderness, a centre of humanity. Their notion of “village” (pac) corresponds to the notion of civilization, i.e. of a conscious organization of human society and the sphere which surrounds it. The Anyuak have provided the inhuman creation of God with a human sense and have made a hostile world habitable for the people, or, in other terms, the Anyuak have created their own spiritual world on earth, a paradise where people will ultimately find their eternal peace. The meaning given to this world is Humanity, and all the Anyuak’s struggle for survival is in fact a fight for their identity as pure human beings. A last note is to explain the outline of the monograph. As my aim was the presentation of the cultural background of Anyuak literature, I could not just deal with one particular field of interest (such as “religion”, “the political system”, “the material culture” etc.), nor did I need to favour one of these different entries to the Anyuak universe; I could decide myself how I wanted the monograph to be structured. I tried to compose my study in such a way that each chapter should make the understanding of the following chapter(s) easier. In reality, the Anyuak’s concepts of existence helped me to organise the monograph, and as a result I started – as the Anyuak would do – with that sphere of Anyuak existence which remains the basic condition of their life, i.e. the Sphere of Spirituality; and because the domain of Sickness and Healing is precisely part of that spiritual sphere, it had to follow the description of Anyuak “religion”. Transparency being only the upper part of the sphere of spirituality, I had to describe – in a second movement – the Sphere of the Earth, the home of human spirituality which I called The Human Territory (the sky being the “inhuman territory” within the sphere of universal existence). This latter also has, of course, more concrete aspects, some of them (such as the description of Anyuak Country or the World of Animals) being included in this second volume. In the centre of creation, “living on Earth in the Sky”, stands the Human Being: it is seen both in its spiritual essence and in its physical appearance. The Sphere of Kinship then widens the concept of individual existence by providing it with the dimensions of eternity and immortality. The long way an individual makes between the instant of birth and the moment of death is outlined in the volume called A Personal Life. The sky, the earth and the human being are the three elements on which the Anyuak life-world is built; it remained to be seen what the practical implications of these categories in daily life
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within the framework of society were. With the volume The Anyuak Village – the Centre of Civilisation we approach the village sphere through the gate of history and show the various civic elements which bear society. In the volume focusing on Anyuak Justice I discuss the judicial and in the one on Power and Authority the political structures which give society its stability. The volume entitled Spheres of Action shows economical factors in Anyuak existence and introduces more material aspects of Anyuak culture. History stands in the centre of the final volume of the monograph, because history is to a large extent the result of cultural behaviour and, in any case, cannot be understood outside of a cultural context; moreover, history flows from ancient unknown times through the unconscious present to a vague future, and only the disappearance of the Anyuak as a cultural entity could bring the flow of history to an end. In spite of sad prospects, I am confident that the cultural identity of the Anyuak will be strong enough to survive; the last, incomplete, part of the volume relating the modern and the more recent chapters of history may thus be understood as a sign of hope for a long-lasting, bright future for the Anyuak people.
A N D
A U T H O R I T Y
Contents of the Monograph
I
The Sphere of Spirituality Creation Spiritual Matters Witchcraft Sickness and Healing Eternity Time and Space
II
The Human Territory (with Map) Matters of the Earth Anyuak Country Anyuak Settlement A World of Animals An Anyuak Year (Map)
III
The Human Being Purity Sexuality Consciousness The Essence of a Human Being The Human Body Character and Temper Patterns of Behaviour
Kinship Clanship Lineage The Family Marriage and the Relationship with In-laws IV
V
A Personal Life Childhood Adolescence Adulthood Old Age Death The Anyuak Village – Centre of Civilisation Physical and Social Structures The Village The Construction of Houses, Shelters etc. Social Structures The Sphere of Justice
VI
The Political Body: Power and Authority Historical Background Kinship The Individual Existence of Headmen and Kings The Emblems Conferring Political Authority The Investiture with Political Authority and Power Organization of the Political Body Language and Behaviour Protection of Life at Court Wealth Rewards Public Life, Functions and Duties of a Ruler Agèm, the Anyuak Fight for Political Power and Change in Leadership Power and Authority Critique and Prospects
VII
Spheres of Action Economics Material Values Trading Work Handicrafts Agriculture The Preparation of Food
Art Figurations Sculptures Literature Music VIII Anyuak Histories Ancient History Early History Slavery Fighting Tribal History Foreign Governments Modern History Already published: “Anyuak Language” (published by “Human relations area files”, New Haven, USA, 1990, in 4 volumes). Introduction to Anyuak Grammar English – Anyuak Dictionary Small Bibliography on Anyuak Language Anyuak – English Dictionary
The bibliography (to be published at the end of Volume VIII) has been made available on the Internet by Schwabe Verlag Basel: http://www.schwabe.ch/uploads/tx_ttproducts/datasheet/Perner-Bibliography.pdf
The Political Body – Power and Authority
T he
P olitical
B ody
–
P ower
and
A uthority
3
Introduction The political organization of the Anyuak has been at the centre of practically all former studies on the Anyuak. The two most eminent British anthropologists, Sir Evans-Pritchard and Professor Godfrey Lienhardt, both published remarkable books or essays on this subject,1 attracting the interest of a number of other scholars,2 but also leading to the impression that the Anyuak should always – and in fact could only – be seen through the network of their political organization: when I applied for a scholarship to conduct research on Anyuak oral literature, an expert argued that the basic interest represented by the Anyuak was their socio-political organization (and not their – unknown – literature)… Evans-Pritchard, in his self-critical article published in 1947 came to the understanding that the real interest represented by the Anyuak political system resided not so much in kingship or headmanship but in the power of the people over it, in the relationship between power and authority and thus the practical functioning of a formal structure: “it was a conclusion forced on me,” Evans-Pritchard 1947:79 stated, “…that a nyiya (king), however important he appeared to be, could do nothing unless he carried the village with him, and that he therefore found out what the villagers wanted before acting. Among the Anyuak, the tail wags the dog.” If this drastic statement was true, it appears plausible to focus a future study of the political structure on practical circumstances, i.e. the actualization of a political process rather than on merely theoretical aspects of a power structure: the political role played by the people is to be emphasized without curtailing the role played by the kings or the headmen. On a factual basis, there is little to add to the work done by Evans-Pritchard and Lienhardt, though the information provided by Evans-Pritchard in The political system could well need further confirmation or specification, given the research’s extremely short duration. In my opinion there is still much methodological work to be done to clarify both the facts and the importance of the part played by certain officials and certain groups of people. Also, it is certainly useful to widen the historical perspective: though for reasons of clarity I shall only present those genealogies absolutely necessary for an understanding of royal history. Confirmation and clarification of the information already at hand is one of the aims of this introduction to the form of government which is specific for the Anyuak. Never theless, I shall try to avoid any detailed discussion of the studies by Evans-Pritchard and Lienhardt, who both conducted their research a very long time ago (forty and thirty years, respectively) and under very different circumstances: in all essential points, I can fully agree with their conclusions, and occasional divergences may well be due to the fact that we had different informants, worked at different places and made our observations in different epochs. My own observations were made at a very late stage of Anyuak royal history. It was a time when on the Ethiopian side of Anyuak country kingship had been brought to an abrupt end. On the Sudanese side the signs of “modernity”, with their government agents, their tourists and even their oil searching companies and wildlife businessmen, had at last reached up to the very borders of Anyuakland. I am thus a late and most probably the last foreign witness of Anyuak kingship still in almost absolute control over the people – a witness, who had the privilege to follow the events at the royal court of Otalo over more than five years, both as an observer and as an intimate friend of the famous King Agada Akway Cam. I was very lucky to conduct my research at a time when Otalo was still a compact, densely populated village wherein political life could be easily followed and where it was easy to observe the relationship between the court and the public. My daily visits to the king
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provided me, of course, with considerable insight both into the king’s public appearance and his more private thoughts – an insight that was deepened when meeting the king outside of Anyuak country, at Khartoum and Malakal, and when travelling in his company. During the time spent in Anyuakland, I came to know all other Anyuak kings on the Sudan side, especially the more influent kings of Adònggòl, Odiel Onyang, and of Okadi, Akway Nyigwò. While I have an extensive experience of Anyuak kingship, I only ever stayed in villages resided over by headmen (in Ciro region) for a few months. Moreover, I never remained at the same village for a long time (except for Akobo which is not a true Anyuak village). My knowledge of Anyuak headmanship is mainly based on discussions with chief Ading Okway Ading of Can village, the chiefs of Ojwa region staying at Otalo, Omot Ochan from Dikòlè village and King Agada Akway Cam.