Post on 10-Mar-2023
Relative Power Seeking though Identity Politics in the
Sudan
A thesis submitted to the faculty ofSan Francisco State University
In partial fulfillment ofThe Requirements for
The degree
Masters of ArtsIn
International Relations
Robert Leo Silva II
San Francisco California
May 18, 2009
CERTIFICATION
OF APPROVAL
I certify that I have read Relative Power Seeking through
Idenity Politics in the Sudan by Robert Leo Silva II and that in
my opinion this works meets the criteria for approving a
thesis submitted in partial fulfillment of the request
for the degree: Masters of Art in International Relations
at San Francisco State University.
3
____________________________
Mahmood MonshipouriProfessor of International
Relations
_____________________________
Aguibous YansaneProfessor of International
Relations
Relative Power Seeking though Identity Politics in the
Arab-African Region
4
Robert Leo Silva IISan Francisco, California
2009
The paper looks at the history of Sudan with a focus
of the Sudanese Arab establishment treatment of its
citizens. The paper looks at the changing of practices
of state in the context of international human rights
norm concerning human rights infringements. The paper
supports the ideal that the goal of Sudan’s current
leadership is to change international norms by directly
challenging the United Nations rights enforcement system.
The method of analysis is a psycho analytic approach
looking at the effects of perception and the framing of
the situations. This method promotes the agent as the
causal factor for behavior and policy. The implication of
this approach is that reflective monitoring does not
occur. The argument is in opposition to the structural
methods of analysis that focuses on schemata and
propensity models. The paper argues in this Sudan
situation that relative power seeking behavior against
5
the perceived enemy is based on symbolic/emotional
causes. The hypothesis can explain human rights breaches
and changing of treatment of civilians by the State.
I certify that the Abstract is a correct representation
of the content of this thesis.
___________________________ ______________Chair, Thesis Committee Date
PREFACE AND/OR ACKNOWLEDGEMENTS
6
TABLE OF CONTENTS
Introduction………………………………………….8
Chapter 1…………………………………..………..18
Chapter 2…………………………………………...287
Chapter 3…………………………………..……….35
Chapter
4........................................................
...........54
Chapter 5…………………………………………....70
Conclusion…………………………………………. 79
List of Figures
8
Perception Model “Dogmatic Cognition…………..21
Enemy Creation Model…………….……………..24
Alignment Model…………………………………26
9
Introduction
Why study identity and relative power seeking in Sudan?
The trend in oil rich states is monarchies with an
immigrant work force. The displacement of certain
identities is to create an easy to manage pool of labor.
An article, by Krikorian Immigration, Saudi Style A radical disconnect,
refers to the Saudi Arabian model to promote this type of
immigration: "That country (Saudi Arabia) and its Gulf
neighbors are home to a permanent guest worker class,
millions strong, lacking any real possibility of becoming
full members of the host society." 1Is this model of
society being transplanted to other geographical regions
where oil rich states exist? The purpose of the state
1 Mark Krikorian Immigration, Saudi Style A radical disconnect . January 13, 2004, 11:30 a.m.By www.nationalreview.com/nr_comment/krikorian200401131130.asp
10
could be perceived to promote the relative power of the
ethnic group that has domination over the state’s
institutions and weakening the un-established group.
Could this trend being transplanted to Sudan?
11
In 1989 Osama Bin Laden and the National Islamic
Front overthrew the existing government of Sudan. The
revolution could have been perceived as a strategic move
because of the historical relationships with the United
States and the war in Afghanistan against the Soviet
Union. The goal of this Islamic movement was to promote
a caliphate or monarchial political and social system
through out the world based on the interpretation of
religion of Abraham by Muhammad of Medina and existing
traditions of the Arab culture.
In Sudan after 1989 revolution they began
Arabization of Sudan through indoctrination.2 The
traditional Arab cultural schools were based on orthodox
Sunni religious belief systems. The cultural school model
was done by government institutions in the Sudan and the
schools were funded by Saudi Arabian backers, but not
directly related to the government of Saudi Arabia. The
2Robert O’Collins A history of Modern Sudan Cambridge University Press 2008 p.192
goal was to replicate this process throughout the world.
This movement is considered modern and contemporary. It
plays on Arab centered religious perspective, but draws
on other Islamic mythical narratives for legitimacy over
territory.
The group known now as Al Qaeda, but previously
known as the “mujahedeen” used Sudan during the early
nineties as a staging and training ground for
paramilitary activities to influence other countries such
as Somalia, Algeria, Bosnia and Afghanistan.3 They created
an office in Khartoum so all the jihadist groups from
India, Pakistan and Palestine could meet to help organize
an “Islamic renaissance.”4This was done by Osama bin Ladin
and Turibi, and other important Islamic terrorist
leaders.5 Sudan allowed entrance to members of these
groups without Visa, and then granted Visas once in the
Sudan.6 Their goal was to influence other countries
sociologically-- through the spreading of Sunni Islamic 3 Ibid p.194
4 Ibid p.196
5 Ibid p.196
6 P.194-19713
traditional values by the way of the mosques and complex
business networks, and then through violence. The goal
was to remove western influence from Saudi Arabia and the
traditional greater Islamic region.7 Their reason was that
Al Bashir and Turibi felt during the first gulf war
against Iraq in 1991 Arabs from Saudi Arabia were
humiliated.8 They did not like the idea of Saudi Arabia
being subordinate to the western world and the United
Nations because of lack of military might to defend the
Arab homeland of Saudi Arabia from regional aggressor
such as Iraq.9 Saudi Arabia was dependent on the United
Nations and United States for security. This promoted an
inferior image of the Arab identity to the world.
Al Qaeda has been historically aggressive and
hostile towards the United Nations system, and has
activity thwarted United Nations peace keeping missions
in North East Africa. Al Qaeda staged attacks against
symbolic western institutions such as the World Trade
7Robert O’Collins A history of Modern Sudan Cambridge University Press 2008 Ibid. p.194
8 Ibid p.194
9 Ibid. p.19914
Centers in (1992), USS Cole in (1994), and diplomatic
corps US missions in Somalia.10 The center of operations
has been in Khartoum Sudan, but then moved to Riyadh
Saudi Arabia in 1992.11 The purpose of this movement was
to remove western influence from Saudi Arabia politics
and make the Arab establishment the centre of the Middle
East. The last major attack of Al Qaeda was on the World
Trade Center in 2001, September 11, which invoked a
reaction from the United States. Namely, the United
States invaded Afghanistan- a historical ally of Sudan
which Sudan was an ally with Iraq-. The U.S. attack was
because the Al Qaeda had training camps in Afghanistan.
This was because Afghanistan still allowed Al Qaeda to
flourish and use territory for training. In Sudan still
offers a place of training because of the lack of strong
government and private militias fighting against African
militias. I am putting forth the lack of international
monitoring and government transparency in Sudan could
10 Ibid. p.199
11 Robert O’Collins A history of Modern Sudan Cambridge University Press 2008 Ibid. p.198
15
allow Al Qaeda to use it as a training ground and a place
organize because of internal conditions.
The goal of this group is to undermine democratic
practices and promote a monarchal type world system with
Arab hegemony or equality based on the threat of violence
through covert means; in essence, extortion. This paper
is about the historical struggle and the internal ethnic
conflict in Sudan against the policies of traditional
religious zealots that influence governmental structures
for the purpose of spreading their ideology through the
world. This ideology undermines democratic practices and
human rights because of primordial beliefs and myths.
This movement could be considered a contemporary movement
that is based in Arab cultural space. It is expanding
into greater historical Islamic territory. It draws on
myths for legitimacy.
Problem Formulation:
16
Why is this different? I am arguing that the
creation of identity (subjective constructs) stems from
emotional association based on archetypes which are
psychological frameworks. Ideologies are manifestation of
the unconscious mind rooted in abstract symbols and
emotions. The desire to control the perceived different
group is steeped in security seeking. Why this is not a
realist study is because the objects of study are non-
state actors. The Realist theory only studies states as
the objects. Also, the actors are usually considered
black boxes, and the structure is the method to promote
the explanation of behavior. This method looks at the
actors internally and how they perceive the structure, as
well as what promotes this type of perception. The
feeling of insecurity promotes the desire to look for
causes of insecurity, this creates a cognitive
dissonance. Then the threat perception promotes the
creation of the enemy. This is where the actor begins to
seek relative power-to promote security-over the
perceived threat. The basis of this method is exploring
what affects perception of actuality. The notion I am
17
putting forth as an explanation is called "Dogmatic
Cognition."
Why does a group not try to understand and try to
collaborate or accommodate the other group, or adapt
practices to fit the needs to promote a peaceful co-
existence? The desire to protect the cultural complex is
the desire to keep thinking patterns and understanding
the same could be an answer. This is associated to
collective emotions. Changing practices alters the
archetypical explanation. This creates a heavy anxiety.
To explain further, the notion ‘to alter’ is associated
with destruction and creation. The desire for survival is
to not allow destruction or alteration to happen to the
understanding of the common knowledge that is rooted in
archetypical understandings of actuality. This supports
that change is met with hostile emotions, and promotes
the desire to protect and to not have practices change.
For those who would alter or reinterpret, this would
destroy their notion of reality. Those who would alter
18
the paradigm would become an enemy, and could be
explanation for the protection of the cultural complex.
The study is based on individual levels of analysis
that is projected to groups and institutional levels of
analysis.12 The method could be considered constructivist
but is a variation of the methodology. The goal is to
understand why groups align: through commonality, to
reach common goals, or because of the necessity to
survival could be an explanation. The hypothesis of this
paper is cultural complexes are the influences of
alignments that affects the social experience. The common
social experience promotes cohesion within the group. The
goal is to explain how the enemy identity is created this
is to define the Sudanese conflict and the growing unrest
between the Islamic and African identities in Sudan
.
Layout of the Paper12 See Appendix for visual understanding of extrapolation p.108
19
The paper will first explore existing theories about
identity and then existing theories in relative power-
seeking. This paper is arguing that actors begin to
anchor to archetypes that reaffirm their perception of
reality. This is emotional based. The anchoring process
is a part of a cognitive dissonance. Actors will promote
an understanding of the world and system to fit their
emotional-associated archetype of the world and notions
about the enemy. This influences perceptions of
actuality. Groups with the same archetypes which
influence the same social experience tend to align in
economic and security endeavors; and create enemies of
groups that have different archetypes. The result of this
is that they have different cultural complexes.
The result of the creation of the enemy leads to
the process of relative power seeking. This is the next
thing to be described because of the necessity of the
seeking of alignments is to promote security. The actor
must perceive the other actor as an enemy to begin to
pursue relative power. Alignments are relative power
20
seeking behavior. This paper is putting forth alignments
are based on the archetypes this is counter to the notion
that alignment are based on deterrence or Correlates of
War.
The theories addressed are constructivism and post
constructivist methods of analysis. These theories are
not grand theories like Realism and Liberalism, but have
small theories that recognize past patterns of behavior.
The goal of this analytical strategy is to look at
explanations of international ordering to explain
international security alignments, and then look at
explanations of causes of conflict and alignments. Most
have been in the structural explanation of causes of
conflict due to resource competition. The enemy becomes
more like a competitor that accepts the rules of
engagement. The Sudan case is an extreme case where all
common norms are ignored because of identity politics.
The empirical evidence to support assumption is
provided and measured by speech acts and observations of
21
behavior. Speech acts represent the internal dialogue
and promote insights about how the actor perceives the
ordering of the world. The policy of each actor also
gives insight about internal understanding of the world.
Observation of behavior can support patterns of behavior,
which can represent political and religious ideologies.
The method is to do an analysis of historical accounts
through existing books written about the Sudanese
experience. The sources of this paper are scholarly
articles, scholarly books, news and government sources
that are in different types of media such as website, new
articles, and television and radio transcripts.
The methods of the paper
The method of the paper is a constructivist and post
constructivist methodology. The method is to use psycho-
analytical analysis using Post- Jungian theories of
Cultural Complexes and archetypes to describe alignments
and relative power seeking behavior. This paper is
arguing that language is not the only method of 22
transferring the cultural complex and enemy perceptions,
but is also done through the phantom process and the
collective reflection ionic communication or psychic
impression in Post Jungian vernacular is emotional energy
perceptions. Although language does have an influence on
shaping perceptions and ideas, narratives but it is the
transmitted emotions is what creates the cultural complex
and influences perceptions to promote a shared social
experience. Language is a vehicle and a container of
knowledge, but does not innately create the cultural
complex. Thus, identity could be transferred through the
collective reflection.
A sub question of the paper is to explain how
identity influences security alignments. This is an
important aspect to understand the Islamic and African
ethnic conflicts. The security alignment could be
considered two groups of people, states, nations, or
ethnic groups that create an alliance to increase power
to deter potential threats. This could be through trade
relations and military alliances. This is to explain how
23
ethnic groups and non-state actors can perceive the other
as the enemy and begin to seek relative power over other
non-state actors in the domestic and international
systems. The relative power seeking is done through
different levels of violence. Violence is to promote
suffering to get compliance. The exclusion to resources
could be considered violent behavior.
This paper is arguing that cultural complexes are
the foundation of groups aligning, which is grounded in
shared emotions and unconscious ingrain heuristics. This
explanation could be classified under Social Identity
theory because Social Identity Theory uses psycho-
analysis. The result of alignments promotes relative
power over non-aligned groups because of exclusion.
Groups that share a common social experience tend to
share common political and religious ideology.
The paper will demonstrate that Al Bashir and the
Nile Elite is promoting relative power over the Sudanese
African ethnic people. This is enabled by identity
through the archetype that is defined as religious
24
ideology. That identity of others becomes a threat
(concept of evil) because of the desire to protect the
cultural complex. The non Islamic archetype in the Sudan
could be based in the democratic political ideology. The
motivation could be about defending cultural complexes
against competing cultural complexes. The threat
perception is based on protecting the cultural complex
from change, and rooted in and associated with an
emotional response that could be based in primordial
beliefs. Relative power seeking leads to different levels
of violence because of resource competition and
controlling institutions, this promote denial of access
to other groups. The defense of the cultural complex
causes the conflict which could be a result of a
cognitive dissonance. The promotion of uncertainty
promotes the power seeking behavior to deter the
perceived threat. The causation is rooted in different
understandings of the world and how to operate in the
world.
25
Psycho-analysis is the basis of Social Identity
Theory.13 The type of psycho-analysis concepts I will be
applying are Post- Jungian notions about the collective
shadow, the phantom, cultural complexes, collective
reflections, and the concepts of good and evil. The
cultural complexes deal with narratives and perceptions.
The collective reflection and phantom process deals with
transmission of emotional energies through psychic
impressions which promotes understanding associated with
norms beliefs and practices. The collective shadow and
the notions of good and evil could help explain enemy
creation. The transference of inferiority on the other,
and the other is associated with evil. This is associated
to enemy creation which triggers relative power seeking
and the group aligning. Uncertainty and non-conformity
could trigger the desire to protect and lead to relative
power seeking. Uncertainty is created by a cognitive
dissonance which is triggered by psychic impressions
through rhetoric and semantics and icons which are
13 Bremmer B Marilynn, The many faces of social identities: Implications for Political Psychology Political Psychology Vol. 22 2001. p.116
26
symbolic to archetypal understanding. It is a complex
causal chain, which perception emerges to policy
behavior.
The desire to protect cultural complexes could lead
to impulsive violence without reflective monitoring
because it is seated in deep unconscious levels of the
mind. The simple explanation is the group begins to
protect the cultural complex because of ingrain methods
of dealing ambiguity. The causation is emotional states
derogate cognitive thought processes through the
promotion of heightened levels of anxiety. The action
becomes fight or flight (supported by neurological
studies). Thus consequences are not considered, and
repetitious past behavior ensues. This leads to self
affirming notions about reality within the unconscious
mind. In Freud the id is supported by the super ego.
This paper promotes that groups are created by
psychological frameworks which manifests in religious and
political ideologies. The desire to protect cultural
27
Chapter 1
This chapter of the paper is to define the
hypothesis. The hypothesis is: perception is the causal
factor in enemy creation and security alignment. The
affects on perception are archetypal and the cultural
complexes. The perception affects the interpretation of
the social experience, which is compared to the archetype
and cultural complex.
Hypothesis
The theory that I am promoting is called the
dogmatic cognition model. This model is used to help
29
explain security alignments and enemy creation. The
theory is based on an agent’s perception of the
structure. The structure does not affect perception or
action, but rather it is the actor’s perception of the
structure that promotes policy and behavior. This model
argues that in dogmatic cognition the actor ignores
structure and does not reason from the structure. It is a
pre-existing understanding of the world based on
unconscious and conscious patterns that exist already in
the mind of the group, and is associated with internal
emotional feedback mechanisms. This theory is also
arguing against a rationality based on power seeking and
resource gathering. Based on calculations of the
structure the actor does not change practices or adapt to
the structure, but uses the structure to promote an
internal perception of the structure. Power is used and
acquired but is not the goal but a method to achieve
goals. The actor is trying to replicate the internal
ordering on the world.
30
The group will not align with other groups based on
access to resources and power, but only if the archetypes
are similar. The external understanding manifests in the
cultural complex, which are narratives and practices.
This would be the external expression of the
understanding of actuality. The model argues that
emotions are the basis of the understanding, and that
archetype and cultural complexes are accepted because of
positive emotional feedback. This gets into symbolic
emotions, which represents the patterns of reality. The
archetypes and cultural complexes influence perception,
which promotes an interpretation of the social
experience. This promotes a subjective understanding of
the structure, but also a dogmatic understanding because
the perception tends to reaffirm pre-existing
understanding of actuality. The archetype influences the
norms and values of society. In Freudian terms, the id or
the drive is not check by the values of the international
society –super ego-. So it is okay to act on the impulse
and drive because the id –archetype- creates the super
ego –cultural complex.-
31
Thus, the agent is not influenced by the structure,
but reframes reality so the social experience meets
preconceived internal notions. The model is not a grand
theory and does not discount that there could be groups
that have a dynamic cognition models that change, adapt,
and accept that response to the structure, but that would
be in their archetype. The Dogmatic Cognition model is
to describe certain group behavior when it comes to
security alignments and enemy creation.
32
Dogmatic Cognition Perception Model
Perceptions
Social Experience Social Experience
Drivesand Impulses
Archetypes:
Unconscious pattern of realty
Cultural Complex:
Historical repetition of
Situation or event
Archetypes of situation agrees with
Archetypes of situation does not agrees with
Cognitive Dissonance:
Anchoring caused by emotions andsymbolic meaning:
Reframing ofsituation toreinforce Cultural
33
This is the foundation in the concept of dogmatic
cognition. Dogmatic cognition is a theory that states
that the ability to learn a new method of understanding
of the world is influenced through archetypes and
cultural complex; that the archetypes help create
historical narratives and practices. Archetypes could
derive the relationship between archetype and cultural
complex is the cultural complex reaffirms the archetypes.
The method of how “importance” and “sacredness” is
created through the emotional association that is
connected to the conscious and unconscious mind. The
archetype represents the unconscious understanding of
actuality which is expressed with symbols and emotions.
The cultural complex is the conscious manifestation,
which is expressed with a spoken and written language.
The cultural complex is trying to express the unconscious
patterns and understandings through words. The
unconscious patterns are myths expressed through
historical narratives. The influence is how the group
perceives each different situation and event.
34
The perception could be how the group observes the
situation or event, which is directly influenced by past
narratives and practices which is the manifestation of
the unconscious.
That is, every event is compared to past historical
events and expectations are created. If expectations are
not met, this creates a cognitive dissonance. The event
is reframed to meet expectations of the archetype or
ingrain patterns of unconscious mind. Other cognitive
dissonance theories state that status, such as Social
Certitude, creates expectations. The assumption I am
using is that expectations are from cultural complexes.
The notion of status inconsistency the desire to achieve
lost prestige could be within a narrative of the cultural
complex.14 It is expectations of the archetypes which
creates the cognitive dissonance.
14 Geschwender James, Continuities in Theories of Status Consistency and Cognitive Dissonance, Social Forces, Vol. 46 No. 2 1967 pp. 160-171 p. 163
35
The viewer begins to anchor to unconscious patterns and
desires to make the observed reality fit within past
patterns. This is based on expectation is formed out of
archetypes which emerges into the cultural complex. This
is triggered through emotional associated to archetype as
the only truth, which promotes a reframing and
reinterpreting of the situation to fit within a cultural
complexes expectation. When perceptions do not meet with
ingrained unconscious patterns and conscious
understanding this is motivated by negative emotional
feeling that are associated with event. This is described
as tension creation.15 So each group will reframe the
event to subdue this tension, which could be an impulse
to reduce anxiety.
This promotes a different social experience. So
there can be different social experiences to each event
and situation, which is influenced by the archetypes and
cultural complexes. The different box shapes in the
above diagram represent how a situation is perceived, and
15 Geschwender James, Continuities in Theories of Status Consistency and Cognitive Dissonance, Social Forces, Vol. 46 No. 2 1967 pp. 160-171 p. 163
36
how the reframing and re-interpreting set pre-conceived
patterns of reality. The situation could be associated
with beauty or it could be associated with the sublime.
In other psychological terms it could be a perverse
empathy or delusion process, by changing the meaning of
the situation the result of “the action means this is,
but not that.” This process is to fit within unconscious
patterns of reality. A delusion process is the changing
of the perception, effects, and possible projected
outcomes. One example could be “that there cannot be a
possible effect, or the effect was by chance.” Another
example could be to create a false causality, possibly
misinterpreting the action’s influence. Finally, one
could see a causality that is not even there.
The perception model is the basis of creating
enemies and promoting alignments. The next diagram of the
model is to explain enemy creation.
37
Enemy Creation Model
Established Group Un-
CulturalComplex
In this model actors become the situation and the
event. Sometimes an individual actor’s narratives about
Response to a situation or eventby the other actor
Cultural Complex
Narratives and policy about socialexperience
Narratives and policy about socialexperience
Need to Protect Cultural Complex,
Lack of Conformity
Actor starts being
Perception Model
38
an event can promote an enemy creation. This has to do
with comparing of the archetypes and cultural complexes.
The methods to solve a certain situation can create
conflict. Thus, competing methods of solving problems and
goals for each given situation also promote insights into
internal ordering. The conflicting methods promote the
perception of the enemy, because the result is two
different social experiences and it innately does not
promote historically method of dealing with the situation
thus ambiguity creates tension. The tension is cause by
the other actor’s behavior.
This model explains that two actors have different
social experiences from the same situation. This promotes
a new situation. The narratives become the object of
perception. The two groups go through the perception
model (see perception model above), then they compare
each other’s narratives to unconscious and conscious
paradigms, which would be archetypes and cultural
complexes. This is done on the implicit and explicit
levels of cognition. If there is conformity and a
39
similarity in patterns, then an enemy is not created. But
if there is non-conformity, then possible actors are
viewed as enemy because of emotional triggering. This is
not correct or proper. This is cognitive dissonance and
creates uncertainty. Thus, responding to protect the
group the actor starts to become the enemy. If the actor
has a certain pattern that is associated with preexisting
notions of the enemy, then the actor is the enemy no
matter what the situation is. Then it fits with
archetypical and cultural complex patterns that the actor
is considered innately the enemy. The explanation about
enemy creation can be defined as protecting the cultural
complex. The enemy creation section of this paper gives a
deeper explanation of how this process operates. This
model is to describe the notion of uncertainty that
promotes the creation of the enemy because of fear. The
inability to learn does not allow alliance creation if
the actor does not share the same underlying archetypes.
40
In the next section will be going over the Alliance Creation.
Alignment ModelUn-established actor
Establish group Outside Actor
Enemy CreationModel
41
Cultural Complex Policy and Practices Policy and Practices Cultural Complex
This diagram explains alliance formation. Concept groups
that see the world in the same way tend to align against
groups that see the world in a different way. The process to
discern which group has the same archetype or different
archetype is a complex process. In this diagram and model the
arrows represent process to relationships. The cultural
complexes influence policy and practices. The policy and
practices and their outcomes are perceived by the other
groups. Either groups align with each other, or build
coalitions against groups that are perceived as enemies
because of different practices. The different triangles and
colors represent that the two groups share the same
archetypes. The colors represent different cultural complexes,
but the underlying pattern of behavior follows the same
This promote alignment against un-established Actor because
42
archetype. The circle represents a group that has a total
different archetype, which affects their policies and
behavior. The two groups with the similar archetypes but with
different cultural complexes and practices tend to align
against the group that has totally different archetypes.
These models are meant for groups that have a “dogmatic”
or static cultural complex. There can be groups that have a
dynamic or changing understanding of the world. The logic
process of a dynamic group could be based on promoting
efficiency or finding the most prestigious practices and
understandings of the patterns of the world. This would allow
for learning, and enable collaborations with different groups.
These models support that certain cultural complexes promote
non-learning through emotional association. The goal of these
models is to give insight as to why certain groups have
historical rivalry. Why through the years of exposure and
interactions they do not begin to understand each other and
peacefully co-exist. This model promotes an innate cognitive
dissonance in the perception process that is associated with
emotional and neurobiological phenomenon that self affirms
43
pre-existing unconscious patterns of behavior and preconceived
notions of conscious patterns of behavior.
The group’s reasoning process becomes based not on
empirical assumptions, but to fulfill emotional feelings about
actuality. They act on the impulse. These models is designed
to give insight about dogmatic cultural complexes, and why
certain groups do not empathize and begin to understand other
groups; thus promoting the identity of the enemy of some
groups and aligning with others. The goal of this model is to
explain why groups align with other groups when they lack
access to resources and power, and align against actors that
are more powerful and have access to resources. This model is
to explain irrationality from the structure and non-reflective
behavior.
Chapter 2
In this chapter I am explaining why this study is
relevant to the field of International Relations. I use
international law and universal norms, and compare them 44
to the behavior of the Sudanese government. This is to
show that norm changes are happening. The goal is to show
that the Sudanese Islamic complex is breaching norms and
performing acts that do not follow international accepted
norms, and showing that international law is being
breached. This is to give insight into beliefs and
practices manifesting in behavior. Thus, the changing of
the democratic paradigm of reasoning and perception of
human being is changing from a natural law paradigm to a
more positivistic reasoning. This is necessary because
paradigms of the definition of human rights are changing.
The goal is to maintain and promote a democratic
order in the international system, which is rooted in
individual human rights. The relative interpretation of
rights versus the notion of universal norms about rights
could influence the rise of ethnic identity. This is
important because of the notion of minority rights,
treatment of civilians, and dealing with conflict in
regards to the treatment of the perceived enemy. The
45
revision of concepts for the purpose of the state and use
of force could be to promote stability. It may not be in
the promotion of security, but stability is associated
with status quo maintenance. This notion is supported in
the Sudan with the militia group known as Janjaweed; it
is becoming one of the richest groups in Sudan.16 They
are Sudanese militia made up of the Arab clans of
Irayqat, Ouled, and Zed.17 Their purpose is to promote
counter insurgency against the SPLA and other African
militias in Southern Sudan, but they have been burning
villages and looting in the name of promoting security.18
The underlying assertion, to obtain wealth and influence
through conquering, is accepted by the other Arab elite
because they are one of the new elite in Sudan. In
Islamic, the infidels- the group that does not follow
Islam- or the enemy looses property to the jihadist. This
is called conquering in Augustine international law. This
practice entails the denial of human rights of the
16 Francis J David, Civil Militia; Africa’s intractable Security Menace? Ashgate 2005 p.147
17 Ibid. p147
18 Ibid p.15246
perceived enemy which are the non-Arab and non-Islamic
ethnic groups with the same nationality. If the group is
not Islamic then they have the right to subdue them if
they do not submit to AL LAH or the law according to
Mohammed of Medina then they become slaves and loose
property. Is not the modern state to promote democracy
and the promotion and the enforcement of human rights?
This supports archetypes are different with the
interpretation of Christian imperial law. Islam was
reformation of the Byzantine Imperial Christian system in
7th century. The word Islam mean submission to the law,
and Salem is derived from the word peace. This can assert
to lack of anxiety, or predictable behavior allows for
understanding and the not the sublime that is created in
the actors possible projected behavior without the
guidance of the law. This supports tension is create when
cultural complexes narratives are not accepted in Islam
thus in Islam the practice is to dominate the infidel.
The interpretation of the sacred law international law
book of the Eastern Roman Empire of the 7th century had
47
two different perceptions this support my dogmatic theory
innately.
Crimes against humanity and acquiesces of the
international community promotes the changing of domestic
and the international practices of the treatment of
civilians by their states. This can be supported by the
practices of the Baggara an Arab militia in Sudan during
the nineteen eighties. Their original purpose was to
counter the Sudanese People’s Liberation Army (SPLA).
The result was stealing African cattle and burning down
African villages.19 The United Nations have also
designated the Janjaweed as responsible for the world’s
worst humanitarian crisis.20 These are not within the
scope and the legitimate aim of the use of military force
that are sanctioned under a state. These acts undermine
international law. The duty of the international
community is to promote the rule of law by enforcing
international norms about the treatment of civilians and
perceived hostile actors.
19 Ibid. p201
20 Ibid. p.148
The norms that are changing are due to the changing
of identity marking which affects the use of force to
subdue hostile and belligerent actors;
1) proportionality
2) treatment of minorities
3) treatment of civilians,
4) self-defense definitions
5) treatment of perceived hostile and belligerent
civilians and prisoners of war.
In the early history of Sudan the Military tribunal
oversaw each civilian court. This lasted from May 1984 to
1985.21 Christians were targeted for arrest and reports of
cruel and unusual punishment were reported from Amnesty
International.22 Government Public ministers were punished
for extra duty affairs and were subject to degrading 21 Keesing's Record of World Events (formerly Keesing's Contemporary Archives), Volume 30, July, 1984 Sudan, Page 33009 © 1931-2006 Keesing's Worldwide, LLC - All Rights Reserved.
22 Keesing's Record of World Events (formerly Keesing's Contemporary Archives), Volume 31, July, 1985 Sudan, Page 33700 © 1931-2006 Keesing's Worldwide, LLC - All Rights Reserved.
49
forms of punishment such as public lashings. The military
take over of civilian functions and work regulation
enforcement could be seen as stretching self defense
definitions. The targeting of Christians and the use of
public lashing could be seen as a degrading method of
punishment. The right to privacy, and socialization and
association are being infringed upon by the national
government.
Human rights abuses are connected to strategic
issues, such as the control of resources. In 1998 the
United States’ oil company Chevron pulled out due to
civil war. After this the oil rights were transferred to
China, Iran, the Former Soviet Union States, and
Bulgaria. Loans were given to the Sudanese government.
The Sudanese government used loans to buy weapons on the
credit of future oil exports from the Sudan. 23 This was
to protect oil extracting assets and oil pipelines. The
companies that created this arrangement were the Greater
Nile Petroleum Company ( Northern Sudan), Talisman Inc.
23 Gok Madut Gok, Sudan Race Religion and Violence One World publishing Oxford 2008, P.22, 188
50
(Canada), Petronas (Malaysian) and the China National
Petroleum Corporation. Human rights abuses occurred and
were associated with the oil production.24
The identity of the enemy enables the government
leaders to enact the use of many different levels of
violence on perceived threats to the security of the
state and economic activity. It has been reported that
the displacement of civilians has been funded by foreign
oil interest in Southern Sudan, because of the finding of
oil potentiality along the Nile River.25 This is
associated with identity because most identity in the
Southern Sudan is considered Non-Arab or infidels. The
purpose of these actions is to displace the perceived
hostile civilian populations that are associated with an
internal or international enemy this based on association
of identity. In Islamic law they have the right to subdue
and dominate the infidel until they accept the religious
and political ideology of Islam.
24 Ibid. p.188
25 Ibid. p.19051
The method of institutionalized subordination that
is enabled through identity promotes relative power over
other ethnic groups. The governmental structure could
promote the derogation of rights,
1) to privacy
2) association
3) expression
4) income
5) movement
6) dignity
7) personality
8) access to government
These are key concepts that address current state
practices to be civilized and promote a community based
on human rights and humane treatment of citizens.
The promotion of the enemy construct could be
enabled by differences of ethnic and religious
identities. The loyalty to the state is made up of a core52
group which represents the state in principle. Ethnic
identity could then be perceived as a hostile rival. An
example is when the American Japanese were sent into
internment camps by the American establishment during
World War Two. The Japanese had no direct connection
with Japan, but shared a common heredity and physical
appearances. The purpose of this example is the
established group begins to view national citizens with
different ethnic identities as enemies. They become a
potential threat and are treated like an enemy; or there
is a desire to dominate and control because of possible
threat potentiality that is associated with the concept
of evil. The placement in internment camps could be
viewed as a method of conquering to dominate movement.
This is to exclude them from daily practices to promote
relative power when the actual threat potential was not
observable. The goal of this paper is to offer an
explanation of the phenomenon through psycho analytical
work through cultural complexes.
53
The leaders of the state begin to promote 1)
Propaganda for war, 2) Promotion of racial hatred and
violence against ethnic groups, minorities, or
ethnicities that share a common identity with foreign
perceived threats, or rivals in the international system.
These notions are used to mobilize popular support,
and promote hatred and fear to promote different levels
of violence against the targets of the propaganda. This
notion can be supported by “Arab and African ethnicities
are very much intertwined in Sudan. President Omar Hassan
Al-Bashir's government used Arab nationalism, and money,
as a way to rally the landless Arab nomadic militias
against their farmer neighbors, who tended to identify
themselves as African.” 26This is to ensure the status quo
of the established order in economic, government and
social institutions are maintained. This can be seen with
the refugee camps in the Darfur in Sudan. Displaced
African identities are targets of brutal violence that is
26 Stephanie McCrummen; Washington Post Foreign Service A Wide-Open Battle For Power in Darfur The Washington Post, Met 2 Edition, June 20, 2008 Friday, A-SECTION; Pg. A01
54
based on ethic distinction.27 The enabling of the violence
is the threat perception that the African identities are
supported by an historical rival in Chad.28 This
legitimizes the use of force and violence against the
displaced African ethnic identity because of the
association with other African groups fighting against
Arab domination. The difference here is that the Africans
are helpless, and the use of force to subdue the African
threat is not proportionate to actual forced used. A
specific example is the Islamic militia group known as
the Janjaweed which carries out mass killings under the
support of the Arab Islamic Khartoum government.29 The
government does not protect the African identity or
promote human rights; the Khartoum government turns a
blind eye to violence and did not try to stop the
Janjaweed's actions. A news article states that the Arab
militias and government forces detained 136 African men,
27 allAfrica.com, Sudan; Prosecutor Accuses Bashir Forces of Murder, Rape, Pillage March 2, 2009 Monday Africa News
28 Mohau Pheko, Africans must work to topple S udan's Arab government September 16, 2007 Sunday Times (South Africa)
29 allAfrica.com, Sudan; Prosecutor Accuses Bashir Forces of Murder, Rape, Pillage March 2, 2009 Monday Africa News
55
then these men were massacred.30 This is a blatant breach
of Jus in Bellum, and could be considered practicing "no
quarter". No quarter is a term that means the captured
enemy is killed rather than offered quarters, which is
long term detainment. The practice of no quarter is a
breach of international norms of treatment of civilians
and prisoners of war which makes it a criminal offense.
This paper will be exploring and explaining the
historical ethnic struggle that is manifesting through
the states institution. In addition, we will consider the
desire for Arab Islamic hegemony over Sudan, as well as
the removing of the African indigenous identity through
many different levels of violence. This is explained
through cultural complexes. These notions are entangled
in international norms of treatment of civilians,
minority rights, and basic human rights.
The importance of this study is about promoting
international norms and not allowing practices to
30 Kenneth Roth, Sudan: Government and Militias Conspire in Darfur Killings http://www.hrw.org/en/news/2004/04/22/sudan-government-and-militias-conspire-darfur-killings
56
derogate into rational calculations of power. Despite the
justification of military force against minorities, they
have the right to live and prosper according to
international law. This paper is about how identity is an
important aspect to conflict, and how identity promotes
groups to seek power to deter or dominate each other.
Chapter 3
In this chapter I am looking at past works on the
study of the Sudan. In this section I perform two tasks:
One, I begin to use cited history in literature that is
reviewed to support my hypothesis about patterns and
causes of behavior; and two, I critique past methods used
to explain the Sudanese ethnic conflict. In this chapter
I look at Stephanie Beswick’s work, Sudan Blood Memories, and
Gok Madut Gok’s work, Sudan Race Religion and Violence, as past
works that explain the Sudanese experience. In the next 57
section of this chapter I begin to look at other
methodologies used in constructivist and post
constructivist, and argue my method as an alternative
method of explanation, as well as explain the weaknesses
of other methodologies.
. Literature Review
Sudan Blood Memories by Stephanie Beswick addresses the
legitimacy of the Dinka ethnic group in Sudan. The lack
of a written traditional history begs the question, can
the oral traditions be trusted?
Although she makes the point that the Dinka and
Nubians considered themselves brothers and kin, Stephanie
Beswick claims that the historical relationship between
Southern Sudan and Northern Sudan is one of dependence,.31
The northern Arabs and Colonial powers often slave raided
31 Stephanie Beswick, Sudan’s Blood Memories , University of RochesterPress, 2004 p.30
58
the Southern African identities.32 A historical continuous
perception about slavery could be ingrained in the
unconscious collective mind of the Arabs. This supports
the mythical stories and archetypical image of master
over the Africans. In the view point of studying
identity the lack of a written history by the Dinka could
have created the outside impression that they were
nomadic and had no legitimate ties to the land.33 The
history of the Northern Arab influence and Nubian shared
a common heredity through marriage and conquest. Nubian
and Arab share a commonality in identity because of a
shared mythically narrative that is derived from
religious practices and common heredity. The notion that
the Dinka and the other African identities did not
intermarry created an appearance that they were just
estranged nomadic people. This book removed these
perceptions of the Dinka history of Egypt and Nubia,
which could be considered Northern Sudan. The Kingdom of
the Kush ruled Egypt for 600 years during the years of
32 Stephanie Beswick, Sudan’s Blood Memories , University of Rochester Press, 2004 p.30
33 Ibid p.159
300 B.C to 300 A.D., and carries through the history of
the Northern Sudan, the Christian Kingdoms, and the
Ottoman Turks.34 Northern Arab- Nubian legitimacy exists
through written narratives, and the identity of Arabs and
Nubian cultural thrived and has roots in northern Sudan.
The Dinka narrative has been documented through oral
traditions and observations of other cultures in the
region. The Dinka and Nubian connection could be not
credible because of lack of written support. In the
modern era rights are not derived from heredity. A
relativist interpretation of rights and the historical
perception is being reframed to support archetypes and
past narratives and practices to justify evil actions
against the Dinka.
Stephanie Beswick explores the Dinka identity which
is located in Central and Southern Sudan between the Blue
and White Nile.35 The Dinka think of themselves as
descendent of the Funj Sultanate.36 Also, they had
34 Beswick Stephanie, Sudan's Blood Memories University of Rochester Press 2004 p.29
35 Ibid. p.186
36 Ibid. P.1960
historical connections with Nubians. The implied goal of
the book was to support the notion that the Nilotic and
Dinka ethnicity had historical roots and have lived and
cultivated the land. The territory was the historical
method of providing for the well being of the people.
Stepahanie Beswick explains that the Dinka were a
complex culture that had been historically pushed by
rival tribes to the South. The Dinka migration patterns
are based around weather patterns, and to find land to
develop agriculture life.37 The use of war has been a
method to force the Dinka into servitude, and to push
them off of desired land. They had complex traditions and
political systems. The Dinka identity was predominately
in the northern part of Sudan, then forced south by other
Nilotic identity.
The important aspect in the Sudan situation is the
rhetoric of Al Bashir, who claimed historical and
primordial roots in Sudan. The Arab identity shared a
37 Ibid p.34-49 this chapter gives detail account of migration and practices of slavery.
61
common heredity with the Nubians. This promoted the
legitimate notion having sovereignty over Northern
Sudan.38 However, the Dinka share the same hereditary ties
to the Nubian ancestors. The implied claim is that the
Arab identity laid claimed to greater Sudan. The logical
assumption could be the Dinka and Nilotic tribes were not
sophisticated and did not create a safe method or
traditions of interaction; that they were just nomadic
people who traveled to and fro. But the relationship of
the Dinka and Nubians is well documented, providing for
the Dinka rights to Nubian heritage. The old concept of
Terra Nullis, or abandoned and undeveloped land,39could be
the reasoning behind the Arab elite’s claims to have
dominion over the Central and Southern Sudan, and limits
decision making from the other ethnic identities. The
notions that Islamic practices are superior and more
effective methods of organizing and to maintain society
could be the basis of the exclusion and the
38 Al-jazeera talk show discusses identity and Arabism in Sudan, Feb 12007 BBC Monitoring Middle East
39 Malanzuk Peter, Akehurst Modern Introduction to International Law,7th ed Routledge p.148
62
discrimination against the Dinka and the other ethic
tribes.40
Sunni Islamic notions of legitimacy include that
entitlement to leadership of political and economic
institutions are based on heredity. This could promote
the justification of exclusion of the African identity.
The leaders of the community -Umma- come from families.
The past heroics of the family are more important than
the new successes of the people of different families.41
Only certain actors can be considered for a leadership
position in the nation or society based on heredity.42
This could be a past cultural practice transferred to the
Sudan from Sunni Islamic practices. The right to lead
comes from heredity or a small group of princes who are
related to each other. This practice undermines
democratic notions of plurality and popular election of
leaders. This promotes an institutionalized subordination
40 Gok Madut Gok, Sudan Race Religion and Violence One World publishing Oxford 2008 p. 54,56
41 Barnaby Rogerson The Heirs to Muhammad The Overlook Press Woodstock and New York 2006 p.19
42 Ibid p.1963
through mythical stories that become archetypical
patterns of behavior and how to organize society.
The perception of the African identity is that they
are not a great empire and are not as sophisticated in
technology and societal and culture structures.
Following the reasoning of the legitimacy of the Sunni
Islamic tradition, the Africans would not be considered
worthy to make decisions for the community, because the
methods of choosing leadership is based on the prestige
of the family they are descended from. The Arab
considered the African ethnic groups as slaves.43 The
Sunni Arab perception is that the Dinka are not strong
enough to protect the land and smart enough to use the
resources properly.44 This is based on Sunni Islamic
practices to choose the leaders of the community. The
historical past of the Dinka does not support that they
are worthy to lead, and are not associated with Islamic
43 Gok Madut Gok, Sudan Race Religion and Violence One World publishing Oxford 2008 P.56
Robert O’Collins A history of Modern Sudan Cambridge University Press2008 p.16-17
44 Robert O’Collins A history of Modern Sudan Cambridge University Press 2008 p
64
practices. To be considered worthy to lead a person must
be Islamic and have demonstrated effectiveness in leading
or performing tasks and duties. This could explain why
the African identity was excluded from executive decision
making in the Sudan. The institutionalized subordination
will never give them a chance to prove effectiveness in
leadership.
Support for notions of ethnic superiority of the
Arab and Northern Sudanese can be seen in the narratives
of Egypt and Kush empires, and then later the Christian
Sudanese empires, then through the Islamic and then
Turkish Empires over the territories of Sudan, Egypt and
Libya. The legitimacy of the Islamic Arab superiority
could be based in primordial beliefs.45 This promotes the
assumption that the culture does not change through the
eras. They had complex writing systems and practices.
Their empire was considered sophisticated and civilized.
Through common sense, should not the Northern elite take
control because they would make better use of the land?
45Ibid. South thought they will be independent after British left the region. P.54
65
This could be explained by the primordial identity
construction-- the assumption is that cultures do not
change and do not learn. The African identity would not
develop the relationship that could be considered the
same over the years. Plus, the other ethnicities do not
have a prestigious history as a method to support notions
of legitimate claims to the land because in the past
their practices were considered inferior. This could be
the basis and reasoning of the Islamic Sudanese
exclusionary practices.
The Dinka and the other tribes were often at war
with each other, and nomadic in appearance because they
followed weather patterns to develop territory. They had
no real system of writing or standardized method to
record history of conflict resolution as seen in the Arab
tradition of the Sunnah and the Hadith.46 These stories
of the greater Arab territory could stem from mythical
stories. The proof the Dinka lineage is based on oral
traditions. The importance of being able to support 46 Gulf Times:http://www.gulf-times.com/site/topics/article.asp?
cu_no=2&item_no=287895&version=1&template_id=47&parent_id=27 accessed5/2/09
66
claims of history is to promote legitimacy, and to have
access to resources and legal rights. The perception
could be that the African identities are not as developed
and not as technologically advanced; even though the
Africans share a common heredity with the Nubians, they
are descended from slaves and cannot make good use of the
territory. This promotes the necessity for subordination
in the perception of the Arab/Nubian Islamic elite.
Because of the lack of a writing system, the African
identities are perceived from historical lenses to the
present era, as the Islamic ethnic group perceives itself
from ancient historical roots.
In The Blood Memories of Sudan Stephanie Beswick gives a
good description of the genealogy of the Dinka and the
tribes that were indigenous peoples of the Southern
Sudan. The book supports that they were considered a
society with complex traditions and religious practices.
Slavery was practiced by the Islamic ethnic to the
African ethnic group. She does support that the Dinka and
Nubians were considered brothers or equal before the
67
Dinka migrated to southern Sudan, which Nubian is the
same lineage Arabs are claiming.
The next Book that I believe to have major important
work in the Sudan studies is, Sudan Race, Religion and Violence,
by Jok Madut Jok.
The Book by Gok Madut Gok titled Sudan Race, Religion and
Violence is about Sudan’s internal conflict. Gok Madut Gok
explains that all the conflicts in Sudan are
interrelated. Although each conflict is in a different
geographical region in the Sudan and deals with different
ethnic groups, there is a historical story connecting
these conflicts together.47 The goal of the book is to
dispel the myth that Sudan is a homogeneous nation. He
promotes this because past accounts in political science,
social and humanity scholarly works explain the
circumstances and reason through the homogeneous ethnic
national lens of analysis.48 Gok Madut Gok argues that the
“Sudanese experience cannot be explained through logical
47 Gok Madut Gok, Sudan Race Religion and Violence One World publishing Oxford 2008, P.27
48 Ibid. p.2768
predictable progression.”49 An overarching implication of
this type of notion supports that Sudan has a common
culture. He believes the notion common cultural cannot
explain the internal conflict of the Sudan. Namely, that
they have only one cultural narrative is not reality.
The Sudanese cultural cannot capture the actuality of the
situation in the Sudan and present a view into the
relevant causes of the internal conflict. The notion
that there are different ethnic cultural identities and
the Sudanese nationality has not been developed thus no
homogenous cultural identity history.
Gok Madut Gok supports this notion by detailing
major rebellions in the Blue Nile, Beja rebellion, and
Nuba revolts.50 These internal Sudanese conflicts are in
different geographical regions and deal with different
African identity groups struggling against the core Sudan
Elite that use state and private militias.51 The
49 Ibid. p27
50 Ibid. p27
51 Ibid p.2769
marginalized groups never recognized the authority of the
Sudanese state.52
The reason the author supports this method of
explaining the realities in the Sudan is that most of the
international coverage is based on genocide, slavery, and
ethnic conflict. This promotes the notion of a failed
state.53 The perception is that the Sudan elite are
exploiting the marginalized groups based on situation and
beliefs. The beliefs are being used to promote the enemy
identity. Those who complain about poverty and bad living
environment are associated with foreign powers and are
trying to undermine morality and promote discord among
the population.54 The situation has to do with relative
power and influence over governmental institutions. Some
groups support this type of international media coverage
to promote outside intervention, as others think this
hinders the process to peaceful conflict resolution.55 The
need to look at each ethnic group’s perception and 52 Ibid p.27
53 Ibid p.29
54 Ibid. p.30-31
55 Ibid p.3170
narrative is important because there is not a consensus
or unified position. There are different positions on how
to quell the internal conflict. This support Gok Madut
Gok’s method of analysis, and objects of analysis of the
Sudanese experience.
The reason Gok Madut Gok wrote this book is because
a national identity has not been created and the lack of
a unifying identity is causing the Sudan to be torn apart
by competing ethnic identities for control of resources.
He argues that the fragmentation of the Southern
Identities is a driving force behind the writing of this
book. He claims that Southern Sudan never wanted to
unify with the Northern part of Sudan; the fragmented
Southern groups sought ways to derail the unification
process.56 I find this an interesting perception. It
promotes that the African identities are not the innocent
victims that the international media promotes. A unified
Sudanese identity promotes the idea that the state is
abusing and neglecting citizens; or, the citizens are
rebelling against the state. The reality could be that
56 Ibid p.3271
two different ethnic groups with different historical
narratives are promoting their own self determination.
And the state is controlled by one ethnic group that is
using state authority to promote peace through force to
unify the separatist ethnic groups that never
acknowledged the sovereignty and authority of the state.
Gok Madut Gok acquired evidence by doing interviews
with rebels. He asked why they think there is conflict,
and why they joined the rebel movement. Some responses
include, “to deter ‘Arab domination.'”57 His book studies
the history from independence to present. Looking at the
rise of Islamic militarization, the method to explain
this phenomenon was through historical accounts. The
methods of promoting national unity were done through
religion, and by racially stratifying the society.58 It
could be equated to the fascist model or a neo-feudalist
organization in my systemic analysis. The fragmented
groups do not unify with the Arab controlled north
because the social system promotes discrimination. The
57 Ibid p.36
58 Ibid p.4572
ethnic reaction to the Islamic military industrial
complex and promotion of this societal ordering was
studied through the reaction of the non-Arab ethnic
groups that are in areas of contention and active
rebellious activities.
The book explores the power relations and the
resistance to Arab domination through munities of
military force and disrupting economic activity. He uses
structural arguments to promote the notion of resource
competition. Marginalized groups use ideology to resist
the use of state power to promote an assimilation to an
Arab centered social system,59 which inherently promotes
Arab domination of the political and social system. The
focus of the book is the resistance to a unifying
identity and the choosing of the ethnic and religious
identity as identity marker. The Southern Sudanese desire
to be free from the oppressive practices of the Sudanese
Arab elite. Complaints of treatment or practices are met
with violence, which causes the Southern Sudanese
identities to desire to break away to their own
59 Ibid p.46-4973
autonomous regions. The method of supporting is looking
at behavior and structural constraints such as control of
critical resources such as oil.
The author uses narratives and history to show the
exploitation and discrimination done through policy and
through extra judicial forms through societal pressures.
He identifies cause of conflict building through each
chapter.
Gok Madut Gok uses examples of situations to explain
causes of conflict and explains the idea is to resist
domination. The acceptance of Arab control would only
promote a subordinate position in society and open
oneself to covert violence and derogation of dignity.
The refusal to allow Arab domination leads to starvation,
abductions, ethnic cleansing, and mass murdering is the
recorded results.60 The African identities resist through
methods of self determination. The book begins to delve
into the psycho-historical context of the Arabs and their
perception that the African identity desires to be
dominated. It also postulates that another explanation 60 Ibid p.107
74
could be that the Arabs just want to control the land.61
The religious and political ideologies become a method to
promote power and subordination of the other not in the
elite group. He does support clearly that the Sudan Arab
elite would rather use military options, instead of an
economic collaborative solution to settle grievances.62
They support the desire to punish, and promote conformity
through fear of violence, rather than meet the needs of
the people of the same nationality with different ethnic
and religious backgrounds. The Northern Sudan elite
wanted to remove other ethnic identities, either through
assimilation or genocide. The book gives valid accounts
of how the Arabs promoted the marginalization process and
opted to use military violence and exclusion of resources
to promote their social and political order. The
underlying theme in the book is the promotion of the
subordination of the African identity. The book gives
good detail of historical events on both sides of the
conflict and promotes and understanding of history.
61 ibid p.116
62 Ibid p.8075
In the conclusion of the book Gok Madut Gok argues
that the Northern Sudan's present agreement with the
South has led the International Community to turn a blind
eye to the Darfur.63 The perception of the civil militias
is that they are out of control in the Darfur—the
government cannot control them.64 The military aggression
towards the African ethnic identities is systematic and
calculated, but not directed by government. In a news
report, however, a Janjaweed militia men confirmed
collaboration between government and the militia.65 This
countervailing to Al Bashir claims this could affect Al
Bashir’s credibility.
I extend this narrative to support an overarching
and general theme by looking deeper into identity
constructions. The primordial rooted relationships
between the Arab and African identity cause violence and
a desire to promote subordination. The method Gok Madut
63 Ibid p. 296
64 Ibid. p.296-297
65Jon Snow Snowmail: Al-Bashir indictment July 14 2008 http://www.channel4.com/news/articles/politics/international_politics/snowmail+albashir+indictment/2336867 access 5/10/09
76
Gok uses is through narratives, but does dwell in
rationality in determining behavior and policy. The
rationality is to gain power and control, and to promote
survival. The example Gok Madut Gok puts forth is that
power projects a future predictable behavior: the desire
to dominate and control the African identity. The
Sudanese experience might be able to predict behavior
because the example promotes a strict logical causation
for domination and survival. This does promote causation
and consequences of conflict. The perception put forth is
the actors are just relative power seeking and using
religion and political ideologies as tools to mobilize
and promote a method to control and order society. The
evidence Gok Madut Gok is important to explain existing
human rights breaches and explains how each party has
behaved. The underlying assumption I am putting forth is
the symbolic emotional response from historical
humiliation is the causal factor. The ability to subdue
and control the African uprising could promote prestige
overcoming past humiliation.
77
The two different narratives between the African
identity and Islamic identity are plainly seen. The
difference between the two groups can be from different
geographical regions, religious, social and political
practices. The two identities are distinct. The problem
is the perception of rights over territory and the
historical relationships. The northern Arab elite had a
perception of the Dinka and the southern ethnicities as
subordinate. This perception and idea could be carrying
through to modern era.
Methodology Argument
In this section I will be arguing why I am choosing
a certain method for analysis for the paper. This will be
done by through promoting of definition of what identity
is for the purpose of this paper and argue against
different methods to describe identity. This is going to
be done through exploring at different scholars work on
identity—examining the major ways how identity has been
addressed.78
To begin explain how identity has been approach to
explain behavior in International Relations. According
to Marilyn B Bremmer of Ohio State University in her
article The many faces of Social Identity and the implications for Political
Psychology. The goal of the concept of Social identity is
to conceptual bring the individual level of analysis to
the group level of analysis.66 Social Identity comes from
the psycho analytical theory. The method of
understanding how groups create cohesion is based on
categorical distinctions rather than functional
categories.67 What the author means is that the function
of roles in society. This is according to Marilyn Bremmer
to mean that individuals are socialized into identities
that the individual internalizes--values, norms and
practices of the group that the functional role requires.
This could be structural approach of constructing
identity because it is the regulative rules and the
constitutive rules that affects the individual’s behavior
66 Bremmer B Marilynn, The many faces of social identities: Implications for Political Psychology Political Psychology Vol. 22 2001. p.116
67 Ibid. 79
in the system. To relate this to States and
international relations it could be seen in the current
world system. The Northern Sudanese Arabs are the
decision makers and African Sudanese are the workers and
servants could be example. Also the role of the United
States is to world police or the leading to create a new
world order based around democratic peace. Switzerland is
considered the neutral peace maker. The role of each is
defined by the expectations of the group and is when the
roles are not performed properly there is usually a
punishment.
Social Identity theory is considered based in
the psycho-analytical framework. Group identities are
constructed through common characteristics and social
experience. It is the categorical experience that
constructs levels of identity.68 An actor can have many
levels of identities that are based on loyalties and
alliances.69 The notion of constructed identity is about
relationship to other actors in the group rather than the
68 Ibid. 122
69 Ibid. 12280
functions of the role of expected behavior, which can
help define interaction but does not define relation
specifically. The relationships are based on common
characteristics and social experience.
To show the difference between functional and social
experience I will be using the example of the United
States and NATO relationship and Socialist alignments
during the cold war. The United States function is to
deter threats by having an effective military. The
relationship with alliance is directly influenced by its
function, but not the social experience. The NATO
alignment, however, is based on ideology that can be
reduced to norms and practices and perceptions about the
methods to achieve goals. This creates a social
experience between those that are part of the alliance.
The relationship does promote the function to promote
trade and access to resources. Is this relationship based
on functionality to promote individual needs rather than
promoting the group? It could be perceived that offering
of security for access resources could discredit the
81
common social experience as the creation of the group,
but the function of the other states becomes primary in
aligning.
To explain further we could look at socialist state
alignments which can help describe the common social
experience. The socialist security and economic
alignment could have been based on the experience with
capitalist nations. The eventuality of the practice of
capitalism and nineteenth century great power politics
that promoted resource acquirement lead to eventual
conflict that this civilization goal, methods, and
practice leads to war.70 The social experience promoted
alignment based on perceptions of resource competition is
based on promotion of security or military potentiality.
The desire for common socialist alignments could be
because of past results of the industrial capitalist
practices leading to war and does not fit with desired
civilization goals. The perception could have nothing to
do with the function of each state, but the relationship
70
82
has a common ground on past social experiences which
represent shared values which manifests in norms.
The difference is in methods to achieve a goal which
is a functional approach and the other is a past
historical experience promotes a perception as the
primary mitigating factor in alignment choice. Co-
evolution is based on perceptions and experience versus a
positivistic method of the actor meets needs to achieve
the goal at the situation.
Primordial theory
Is that the actor is static and does not learn or
change through different eras; so the culture does not
change. I am supporting this theory in some cases but not
with all societies and actors. The archetype must be
considered dogmatic.
83
Post Constructivism looks at other internal factors rather than structural
factors.
Language could be the container of the spirit of the
nation. This could mean the core of identity is with the
language of the people. That language is a central method
of creating common identity. Some scholars that support
this concept are Pierre Bourdieu, Micheal Foucault,
Jurgen Habermas, Hans-Geog Gadamer. This could explain
that the past stories of the ethnic group and nation are
written in the language. This allows for the past
accomplishments and achievements. This is to promote a
prestige and collective self-esteem. The values,
principles and creeds could be transmitted through the
common language, which could be considered the spirit of
the nation. The assertion is identity is based on
prestigious past practices.
From a functionalist point of view an individual
that ascribes to the national identity begins to
internalize the spirit of the nation by adopting the past
practices and principles through the reading of the
84
language. The identity construction becomes a role a
person plays, and national identity or type of identity
is applied to the person. The laws purpose was to
reinforce identity expectations. This could be seen when
the National Islamic Front began their cultural reforms
in Sudan after Al Bashir took power through a coup.71
This could not be considered an instrumental approach
because the person is not choosing to conform but being
assimilated through threats of coercion. The identity is
not a choice of the actor but forced upon the actor. The
instrumental approach could be perceived this way,
although the choice of cooperation is because of access
to resources. The form of punishment is not active, but
by exclusion. In the functionalist approach it could be
considered an active punishment to promote conformity to
national identity expectations.
The notion that language could sculpt and create the
understanding of the universe affects perception. The
understanding of the patterns of the reality is confirmed
71 Salma Ahmed Nageeb New Spaces and Old Frontiers Women, Social Spaces and Islamization in Sudan Lexington Books, 2004, p.16
85
with emotional associations. This is where the phantom
process and collective reflection could explain how
identity is constructed and norms are diffused. This
helps creates value judgments: emotions associated with
comfort to promote acceptance, and emotions associated
with fear to promote the need to protect and defend.
Language can express narratives of histories, and
practices and reasons why a cultural does a certain
behavior, but it is the emotion that promotes the actions
and judgments. It could be also argued that languages
could help express internal states and how the actor
expresses how they perceive reality.
Language does not explain identity construction
because people from different states can use the same
languages and can share the same religious and political
beliefs, thus creating a different identity constructs.
Plus people can use different languages and live in the
same state but have different ethnic and political
ideologies which can be seen in the tearing apart of
Yugoslavia during the 1990s. Groups with the same
86
language and different archetypes promote conflict and
relative power seeking behavior. Language does not define
identity innately. There is more to identity
construction.
The commonality that creates the common bonds
between, and causes major divides of, the people I am
putting forth is archetypes and shared emotions that
manifested in the cultural complex. It is how the
individual imagines the reality and cognitively
understands the context and interrelations and how
society should be organized on an unconscious level which
is embedded and associated with emotions. This is
manifested in the cultural complex.
This paper is refuting the assumption that human
agents are always reflective, as Alexander Wendt put
forth in his paper, "The Agent Structure Problem in
International Relations Theory."72 The structure does not
always promote reflective monitoring. Giddens argues the
reflection in the perception process happens when the
72 Alexander E. Wendt, International Organization Vol. 41 No.3 (Summer, 1987) 335-370 p.340
87
structure triggers the habit. Thus, the actor must take
some reflective thought based on rationality which would
be a calculation from the structure; thus, a reflection
on which habit to use.73 Habits are consistently changing
to adapt to the structure. What I am putting forth is
that the actor acts from archetypes and narratives which
are associated with emotions. That reflection that
promotes rationality from the structure does not exist
because of a confirmation bias. While Giddens is arguing
that sometimes habits promote reaction, that is non-
reflective; but a reflection upon the structure is needed
to know which habit to use to obtain rational goals. So
the structure triggers the response from the actor. The
actor rationalizes and reasons to conform to the
structure demands. While I am putting forth that
perception of the response is due to agents understanding
of the world and desire to extend and to protect the
agents understanding. This is not out of habit, but out
of emotional impulse that is static and does not change.
The perception is to protect the unconscious patterning
73 The Logic of Habit, not reason Giddeons P.16 88
of the mind that is connected emotional well being. The
difference between the two theories is about the agents
adapts habits to meet the needs of the structure. I argue
the agent changes perception of structure to meet their
static understanding. My theory is a small theory to
provide explanation of certain cases.
Chapter 3
In this section of the paper I will begin to
describe the important concepts of the method of analysis
I am employing to explain alignment and enemy creation in
the Sudan. Although these definitions are still up to
academic critique, the ones that I am using are accepted
but still open to scrutiny. The concepts being explained
are archetypes, cultural complex, collective reflection,
concepts of evil, phantom process and the collective
shadow in the context of enemy creation. The goal is to
employ them to see if the empirical evidence can support
89
the pattern of internal processes of the actors. The
study of these concepts is a complex and complicated
endeavor because it is about the study of the meta-
physical cognitive (non-reflective- implicit) mind which
affects behavior.
The underlying assumption to this theory is the
manifested behavior does give insight to the unconscious
ordering which is internal processes of the actor.74 The
actors in this study are ethnic groups. The goal of this
paper is to apply the following concepts to explain
causation of behavior. The concepts can fall under the
general category of ideas. Plus another dimension to
these concepts is that they also affect perception to
reinforce the goal to ensure practices are sustained.
The interesting aspect to this study is that the
ethnic groups take control over institutions and apply,
enforce, and transmit their cultural complex; that
government institutions and economic institutions are
methods to expand the influence of the cultural over
74 Anthony Stevens, Archetypes A Natural History of the Self Quill 1983 p. 28
90
geographical areas and intellectual spaces. Thus,
government and economic institutions are empty vessels,
sometimes without ethnic distinction, but the controlling
group begins to create and exert the institutions to
influence and to promote its cultural complexes practices
and beliefs to expand and protect its cultural complex.
To begin with this explanation I will begin to define the
concepts.
Archetypes
To begin with archetypes as Jung conceived:
“Archetypes is a precondition that is co-existent to life
itself.” 75 The archetype the concept of the archetype
could be considered an internal universal ontology which
means how the individual, and for this paper, the group
or nation of people organized and classify the primal
objects in relationships to each other and follow a
predictable pattern. This could be considered an internal
structure. The world operates this way, it creates an
ordering or an understanding of how things operate, and
75 Stevens Anthony, Archetypes A Natural History of the Self Quill, 1983 P.29
91
should behave and react to any given situation. The
archetype is the continuing static internal ordering of
the universe that promotes a structure and does not
change, although the understanding of the archetype does
change. This promotes different levels of understanding,
and is determined by the person or cultural complex that
is the subjective understanding of the truth of the
internal structure. The subjectivity of the perception
emerges from phenomenology or how the individual
perceives and understands reality. This is influenced by
the cultural complex by the repeating of the practices
and attitudes towards a given section about each
different part of the archetype, which could be
considered all things that can be observed in the
physical and metaphysical world. This would be understood
and perceived as the same in the group. The Archetype is
the unconscious patterning of the mind which is static
and not changing in certain cultural complexes. The
archetype explains the grand scheme of the universe and
is influenced and influences the phenomenology. This
could be understood as how to solve problems, and
92
operating in the world and creating a harmony in the
group. In this paper archetypes take the form cultural
complex manifesting as religious and political ideologies
.
Cultural Complex
There are many theories about the cultural complex.
The cultural complex is described by some as the psycho-
cultural unconscious.76 The major characteristics of the
cultural complex are.
“They express themselves in powerful moods and
repetitive behavior, The accumulative experience
that validates their point of view and create a
store house of self affirming ancestral memories,
cultural complexes function in a involuntary
autonomous fashion and tend to affirm a simplistic
point of view that replaces everyday ambiguity and
uncertainty with fixed and often self righteous
attitudes to the world.”77
76 John Beebe Terror, Violence and the Impulse to Destory, Daimon P.196
77 Ibid P.19793
The meaning of this is that cultures cling to past
practices that are perceived as effective, and that are
ingrained into the unconscious mind. They become an
archetype in the mind that a person refers to when making
decisions about unknown experiences. They become the role
model of behavior, and the goal of self actualization of
the society- this would mean vision of society, this is a
definition of an ideology. The society is trying to self
actualize to the archetype. The mood is the emotional
and impulse energies and feeling about the situation.
They are impelled by impulses and energies to follow
primordial practices. This is done in the unconscious
mind. The cognitive process does not happen. It is done
without reflective thought. The feeling of correct and
proper is the emotional feeling when applying the
practices, and when dealing with ambiguity. They just
follow the archetypical practices without reflection of
consequences.
“In addition personal and cultural complexes,
both have archetypal cores: that is, they express
94
typical human attitudes and are rooted in primordial
ideas about what is important, making them very hard
to resist, reflect upon, and discriminate.”78
The unconscious pattern in the collective psyche is
associated with emotions and follows primordial practices
that have become implicit in the collective mind and each
individual. The emotions create values and importance,
and maybe reduce the ability to think or come up with new
ideas because attitude could promote a heightened level
of anxiety, thus reducing the ability to use cognitive
facilities to reflect in the explicit mind or even
imagine because the archetype determines the practices
and methods of solving problems. The result promotes
referring back to primordial practices that triggers the
emotional response that promotes the feeling of proper
and righteous behavior.
Collective Reflection
Collective Reflection, promoted by Jung, shows that,
78 Ibid. P.197-19895
“symbols shaping societal cohesion as grounded in
archetypical energies and bearing the psychic equivalent
of a magical salvation to modern societies under the
guise of religions and political ideologies.” 79
The interpretation of symbols promotes commonality,
or common social experience. That it is how the symbol is
interpreted, thus this could be a definition of language.
Such language is grounded in audio and visual symbols,
but they are abstract in nature. The symbols that could
be referred here could be representational. The symbol is
interpreted in an intellectual fashion associating with
the person's episodic or semantic knowledge. This means
the group understands the meaning of the word through
past experiences. There is, however, more to symbols: a
symbol is a vehicle for meaning, but also archetypical
energies are transferred. How I understand energies is
that collective felt emotions can represent excitement,
anxiety or hysteria this represent an impulse. Certain
situations can lead to other situations; this represent
patterns. The symbol carries many dimensions to life. The
79Ibid. P.14096
archetype promotes a goal of self actualization and set
of behaviors to reach goals through impulse and energies.
This could be described as patterns. The archetype
creates impulses which promote behavior to reach desire
goals. The understanding is not in the conscious mind but
is implicit or unconscious. This promotes the notion of
magic that there is not a linear or logical progression
of events grounded in empirical observations that causes
the result; that the things will get better through
occult forces.
Modern political and religious ideologies have
these concepts of archaic magic and occultism underlying
in their ideologies as the underlying prime mover that
causes change. To explain, the occult is the hidden
things which could be the neurobiological or thoughts and
feeling that are involuntary responses in the person.
There is no reflective monitoring happening, but behavior
is a response to follow impulse to reach self
actualization goal. The hidden is explained in secrecy
and is a part of the insider group or special treatment.
97
This is where emotions are associated with symbols.
Strong emotional bonding happens, and the narrative
embeds in the unconscious mind. These concepts and
notions are embedded in the unconscious mind and
associated with passionate emotions. The examples used
are national flags, sacred and cryptic books that invoke
a strong emotional response. The emotional response is
the same by each person and each person reaffirms each
other in the group by projecting emotions. In the modern
context, individual leaders can be associated with
symbols and invoke strong emotional responses which
create an emotional bonding environment that
unconsciously affects the group. Narratives and episodic
happening can instill primordial notions in the
unconscious mind. The result is alignments are created by
emotional responses to symbols. This is done without
traditional notions of language which would be words and
letters, spoken or read.
The “ism” as the archetypical bonding that
creates the collective consciousness.80 This notion is
80 Ibid. p143-14498
that political and religious ideologies become no
different than the primal archaic gods and demons in the
collective unconsciousness.”81 The unconscious and the
conscious understanding co-evolve with each other. The
symbolic meaning of gods and demons could represent past
episodes and events that become guides for the present.
The archetype guides the individual decision making on a
non-reflective level. This would be the unconscious
mind. The “ism” becomes the archetype for the collective
group. The teaching of the archetype becomes the history
and repetitive practices. This is another definition of
the cultural complex. These bases of the collective
complexes are archetypes, which carry symbolic meaning.
They are done through non-cognitive methods of decision
making and follow the past practices without conscious
reflective thought. The political and religious
ideologies promote how to deal with any given situation.
They become the ancestral memories and offer a simplistic
method of dealing with ambiguity. The religious and
political dogmas become the unconscious pattern of the
81 Ibid p143-14499
mind that are self reaffirming, and carry strong
emotional bonds. The ideology is the norms and values the
person checks the impulse to act. The norms are derived
from the ideology which becomes the archetype. So the
norms and values allow the impulse to influence because
the norms promote the impulse.
The results are capable of creating hysteria,
excitement and angst. This is the domain of non-cognitive
thought operating off of emotional triggers, and not
reflecting about the future or the consequences of
action. The archetype allows for certain acts that could
be considered evil or sociopathic to happen because of
positive emotional reinforcement.
Enemy Creation
Enemy creation is an important aspect in the process
of explaining security alignments and relative power
seeking. This is because an actor must perceive the
other actor as a threat. Then we must answer the
question, “how does a group become a threat to another?” 100
In this paper we will explore the notion of “evil.” The
actor must be perceived as evil or an adversary. Symbolic
language is used to describe the “other” groups as the
enemy, and must provoke an impulse to protect. The
following paragraphs will describe what is evil then look
at the uses of symbolic language within the context of
archetypes used in collective reflection to promote
notions of enemy. Then the final aspect of enemy creation
is about the impulse to protect the cultural complexes.
The transference of emotional narratives will be the last
topic of discussion with describing the phantom process.
Evil
The notion of good and evil has been a moral
discussion and many relativists argue that there is no
such thing as evil. But for this paper evil could be
considered an archetype that does exist, but the actor’s
subjectivity may create different definitions of evil.
The definition that I am putting forth has to do with
treatment and perception towards the group which can be
101
measured in behavior. Evil is associated with psycho and
sociopathic behavior.
A set definition of evil is “morally reprehensible
to do harm to an innocent or unaware other.”82 The word,
morally, causes confusion. It could mean righteous
practice, or it could be a practice that is the cause of
the suffering of others. Can a practice be righteous and
proper when it causes harm to other? This could get into
the concept of the Collective Shadow or the repression of
the suffering of perceived righteous practices that
causes suffering to others. This we will discuss further
in another section.
The notion of intentional and thoughtless harm is
explained as an act of evil:
“to act outside of any sensible proportion so as to
hurt, harm, mislead, block, corrupt, or deprive self or
another the basic right of humanity”83 This is to use
established and accepted practices in an intensity that
82 Ibid. P.20
83 Ibid. p.20102
promotes harm and suffering while arguing that it could
be in the scope of the law. It could be considered
inhumane and cruel. It could also be viewed as absurd.
The accepted norm of usage is that it would not cause
harm, but it could cause harm if it is used in an extreme
level. This definition looks at intent and affect of use
of practices. The goal could be sociopathic because of
the indirect methods of creating suffering.
“to bar one from decency of life”84
This could be interpreted in many different ways.
This can be viewed in the sense of dignity. The goal is
to humiliate the purpose to promote resentment or to
punish to promote conformity; or to exclude people that
access to dignified existence which could be considered
the average treatment and quality of the life. This would
be to intentionally exclude the other groups from methods
of obtaining access to resource or security.
“ to prevent one from living unmolested”85
84 Ibid. p.20
85 Ibid. p.20103
This could be viewed as a method to promote
vulnerability, and take away methods to defend the self
from degrading treatment. Harassment and abuse could
change the person attitudes and personality which can
have dire consequences to the group or individual.
“To refuse that another be allowed to thrive, or to seek
meaning, safety and life.”86
This meaning implies that to stop individual
potentiality, and taking away purpose and promoting a
dangerous existence is a definition of evil in the modern
context. The meaning of life could be considered a
purpose of existence or efforts. The denial of a
development of independent identity promotes the
subordination of another ethnic group. Using evil means
to promote conformity removes the other identity. The
outsider group could force mediocrity and redirect
efforts to benefit the group, but not in the interest or
the desires of the outsider group. This could be
considered exploitation.
86 Ibid. p.20104
“to interfere with one’s fair right to not be undercut by
negligent or covert means”87
Groups have the right to live without interference
and meddling of others. That the sabotage could be done
by mistake or done by clandestine means. To live without
influence and others acting to undermine efforts. Evil
could be defined as the right to live in freedom without
any forms of oppression.
Evil in these definitions are explain how others can
affect the group. That a group that is perceived to have
these practices or practices that affect the insider
group they are perceived as evil and thus promotes the
notion of enemy.
The definition of evil that I am searching for this
paper is that promotes the notion of the enemy. The
classical symbol of evil is the devil or a demonic force
that uses the concepts of evil mention the above
paragraphs. The enemy is associated with practicing the
above definition of evil. Thus the enemy is associated
87 Ibid. p.20105
with promoting danger, deceiving, and denying access to
dignity, resources and life. The enemy does not
empathize or take in account other’s needs. This could be
the base association with evil and the enemy.
The symbolic evil and the use of evil in enemy
creation that the archetype of evil could be in the
cultural complex that anything that goes against the
practices that are defined in the archetype could be
considered evil because of the access to different levels
of security, and the creation of vulnerability. The
actor’s that follow the prescribed evil practices and
weakens the insider's groups position becomes an
adversary and enemy. Plus the actor that is deemed as
evil carries within these notions of evil, a person that
will deceive to exploit and destroy.
The phantom process
106
In article by Samual Kimbles title Cultural
Complexes and Shadow Process88 the concept of the Phantom
is discussed as a method of past trauma can influence
perception of current events of other people in the
group. This is accomplished through unconscious
communication between unconscious minds.89 This concept is
also being supported through material empiricism through
neuro-sociological studies. The emotions associated with
a historical event that causes the trauma could be
transferred to new generations through emotions
associated when dealing with the given situations. To
explain further an incident about group practice or a
certain event promoted major suffering so this practice
could be tabooed from the group. The trauma that occurred
by the people that experienced and witnessed the event
that created the suffering is transferred to the children
and grand children and community members. This could be
also associated with the practice of evil. The stories
told are associated with emotions. The Collective
88 John Beebe, Terror, Violence and the Impulse to Destory, Daimon Verlag 2003, p 211, 223-
89 Ibid p. 22-223107
reflection is another concept that supports theses
transference of emotions with narratives. The causes of
the suffering could be associated with groups of people,
practices, and beliefs. The mention of the belief evokes
the emotion associated with the historical trauma could
affect how the group perceives the situation and creates
an innate or a natural idea. This could promote the
desire to protect or accept.
The Arab elitism could stem from their practices
promotes security and safety. The past experiences with
different practices only brought suffering. Not
following Islamic practices could lead to the historical
emotional trauma which is transferred through narratives
to the new generation. The method of transference could
be through rituals in the mosque, the preaching of
stories with a mood that promotes a certain energy
transference around the concepts and stories being
expressed. The beliefs are associated with emotional
significance the result values are placed on ideas,
practices, and actors. The understanding becomes
108
symbolic and emotional and not in intellectual or
expressed in a written or spoken language. Thus making it
difficult to related and understand to other cultural
complexes. It is trying to compare words with paintings
which you can never give the full detail or express the
abstract qualities of the painting with words.
The hatred of the African identity by the Islamic
identity could stem from a concept that is based on in
the article by John Dourley, named, Archetypical Hatred as Social
Bond, Strategies for Dissolution. He promotes that “Effective
social cohesion is based on archetypical energies which
breeds immoral unconsciousness to promote social
cohesion.”90 This asserts identity is based on the notion
a shared social experience around the enemy. That
animosity towards another group creates social bonds
between the in group through shared emotions. The desire
to promote hatred to another group is the glue that
creates societal unity.
90 John Beebe, Terror, Violence and the Impulse to Destory, Daimon Verlag 2003, p.135
109
The unconsciousness cohesion among the nation
through religion, political ideology is the archetypes in
the unconscious collective mind through the phantom
process and cohesion theory is that negative emotions
associated with other actors promotes the social glue.
The concept of rejection of others creates the acceptance
of the group. To be a part of the group you must reject
the other and have and share the same feelings. The
historical narratives of group can be transmitted through
churches, mosques, and close door meetings in political
organizations. The energies are transmitted-how I am
interpreting this phenomenon-could be the transference of
emotions or maybe an entrancement could take place in the
mind of the participants of the esoteric endeavor.
An entrancement is a hypnotic state that creates
alternative realities a form of a perverse empathy--could
be created.91 A perverse empathy is when the actor
perceives acts of kindness for acts of aggression.92 This
is to ensure that the person does not begin to associate
91 Chris Stout, The Psychology of Terrorism Vol.1 Praeger 2002
92 Ibid. p.30-31110
emotionally with other cultural in the outside group.
This creates an unconscious barrier because it innately
creates a cognitive dissonance through emotional
triggering through association. So signally from other
groups are met with distrust or alternative motives. This
could be seen in the Sudan with Humanitarian efforts are
meet with distrust because they are working with foreign
threats.93 Local tribes are working for foreign powers to
overthrow Sudan.94 That normal daily habits of the African
identity become acts of aggression and disobedience. The
enemy is always working toward the demises of the
entranced group. Entrancement is a method that influences
perceptions of the social experience through a conscious
effort to promote preconceived notions of the world. The
ability not to intellectualize symbolic meaning and
feelings to cognitive processes could promote a feeling
of uncertainty and fear. The feeling of fear could be
associated with evil because of danger. This could 93 Sudanese president says "not worried" about southern plebiscite results BBC Monitoring Middle East - Political May 2, 2009 Saturday
94 Mohau Pheko, Africans must work to topple Sudan's Arab government September 16, 2007 Sunday Times (South Africa)
111
promote self affirming reaction that leads to actions to
protect and then so forth.
Collective Shadow
The collective shadow is transferred the unconscious
to unconscious through the community.95 The transference
of emotions related to fear can affect perceptions. This
would have to do with the individual perception of realty
and the ability to reason this gets into cognitive
dissonance and concepts of anchoring. Cognitive
dissonance could be cognition of a notion about realty
has two possible explanations. The emotions create doubt
about what is actuality thus a non-state actor will begin
to look for explanations to quell the emotional state.
Those actors associated with fear could be associated
with evil. This gets into looking for causes of fear. The
inner shadow is projected on the perceived other could
remove the cognitive dissonance. This means repressed
collective evil is projected on the group that is
95 BeeBe John, Terror, Violence and the Impulse to Destory, Daimon p.222-223
112
promoting the fear.96 This were the creation of the enemy
identity could appear. The ritual of trying to get rid of
repressed shadow could start the desire to dominate the
actor the repressed shadow is transferred to. This could
begin the relative power seeking through exclusion to
access to resources and life could begin to be
rationalized. The ultimate result in the repressing the
collective shadow is genocide and ethnic cleansing. This
happen because of the ritual of destroying the group or
actors that carry the characteristics the group seeks to
remove inferiority from their existence so they destroy
the group that they transferred the collective shadow on
too. This could be also a method that the enemy creation
happens. Repressing of the groups evil that then
projecting to another group then seeking to remove and
conquer that group for the purpose of removing the evil
repressed in the group or the collective shadow.97
96 Connie Zweig and Jeremiah Abrams Meeting the Shadow, the Hidden Power of the Dark Side of Human Nature A New Consciousness Reader p 200-206
97 BeeBe John, Terror, Violence and the Impulse to Destory, Daimon p.219
113
So protecting the cultural complex is a
manifestation of loyalty and the rejection and the expel
evil from the group. The society is based on unconscious
patterns which manifests as practices, norms and values
which could be considered an archetype. The notion of the
enemy is associated with evil or actors and practices
that would harm them and take away freedom. This promotes
the need to protect the cultural complex from influences
that change and thus destroy the cultural complex.
The acts of friendship with positive emotions would
be distrusted intentions. This promotes a loyalty to the
cultural complex by placing innate cognitive dissonance
associating negative emotions of acts of friendship from
those not in the core group.
The importance these concepts to this paper is that
the historical identity roles and ethnicities could be
manifesting. The Darfur region promotes the current
practice of the use of military violence promote a force
migration of people.98 The post Colonial period brought 98 Elizabeth Ferris, Internally Displaced Persons in Darfur: Taking Brookings Institute Stockhttp://www.brookings.edu/speeches/2008/0507_darfur_ferris.aspx
114
forth old ideas and narratives about Libya and Egypt
having dominion over the Sudan and Chad areas. Libya and
Egypt where associated with ancient seats of power in the
Islamic world. This was to promote the Islamic ethnic
group’s dominion. This could be considered a part of the
cultural complex to the Islamic ethnic group.
Chapter 4
This chapter is to review, explain relative power
seeking theories and case studies. The studies of this
section delve outside of the Sudan, but could be 115
indirectly related to the Sudan. The Post Soviet states
examples are used to show how relative power seeking uses
economic practices with notion of the identity of the
enemy. The notion is the ethnic identities are associated
with foreign influences domestically. This section is to
support the significance of studying identity because of
the implications related to relative power seeking.
The explaining of Relative Power Seeking
Another theory that explains security alignments is
Omni Balancing a theory proposed by Steven David and used
in the paper Matteo Fumgalli explaining Alignments and
Realignments in Central Asia. 99 The Omni-balancing theory
explains third world alignment on domestic factors. The
third world is a Maoist term to label the underdeveloped
states. This is to mean semantically that leaders of the
third world leader promote individual power over domestic
populaces and aligns with other states that allow them to
achieve this goal. This could be a form of neo colonial
practices following the neo-Marxist terminology. The 99 Fumagalli Matteo, Alignments and Realignments in Central Asia: The Rationale and Implications of Uzbekistan;s Rapprochment with Russia, International Political Science Review 2007; 28,; 253
116
behavior of the actors could be considered relative power
seeking because of rationality and results of policy.
There seems to be a contradiction but fits into to both
assumptions of creating relative power through power
seeking behavior, and the Marxist argues the caste is
created by sociological influence and enforced through
economic practices. The goal of each explanation is to
promote dependency. The implication of this theory is
that the leaders promote a weak state, growing domestic
unrest enable the regime to survive and remain in
power.100 This is to limit the power gaining ability of
the domestic rivals and promote justifications of denial
to access to resources and use of the government to
silence opposition to policy. This is to support this
notion the elites promote a weak state to promote the
elite’s power over the territory. The perception of the
Anya-Nya and other anti-establishment groups in Sudan was
the goal of the government was to maintain an internal
war against citizens and anarchy with in Sudan; the
purpose was to enable looting and embezzlement of public
100 Ibid. p254117
funds without a mechanism to promote public transparency
and fairness.101 This could promote a notion that a weak
state can promote exclusion by allowing an internal war
to ensue for the purpose to limit access to power.
The post 911 era promoted the solidification of the
Uzbek elite against opposition groups102 This was promoted
a realignment with the United States-- pulling away from
the Russia sphere of influence in the 1990s.103 Uzbekistan
changed their alphabet from Cyrillic to Latin in 1993
this could be a signal and move to western centric
alignment rather than a Russian or Islamic alignment in
the 1990s.104 The Post 911 era could allow for deeper
control and censorship of possible threats to the elite.
The perception was democracy was a more of threat to the
Uzbek regime thus promoted a re-alignment with Russia and
China after spending a decade removing the Russian
influence.105
101 Ibid. p.254
102 Ibid p258
103 Ibid. p.256
104 Ibid. p.255
105 Ibid. p.257118
The goal of Uzbek move could have weakened the
Islamic ethnicity with security relations with the United
States.106 Then democratic reforms from the United States
threaten the Uzbek regime. This called promoted the
desire to remove the United States from its territory
because of the pattern of democratic overthrows in other
countries such as Georgia and Ukraine.107 The move to
towards the Russian China alignment could be explained by
political ideologies being more similar and democracy not
being the idea because it would threaten the power of the
elite.
To compare the Sudan experience to the Uzbek and
Russian case studies using the non-state actors. And
then compare them to the Arab elite which had ties with
other Arab elites in Egypt, Libya, and Saudi Arabia
through ethnicity and religion. The goal of the Islamic
influences in Libya and Egypt desired to make Chad and
Sudan subordinate states. To quote Jok Madut Jok, in his
book" Sudan Race, Religion, and Violence. The South was
106 Ibid. p. 256
107 Ibid. p. 255119
known for supplying slaves and was the breadbasket to the
Arab world.108 The desire to maintain this dependent
relationship was through extra judicial practices while
the government policy publically promoted equal access.109
The use of the religion and the ethnic identity
connected to Arab identity was to create a commonality
between each state. This could be a basis of imperial
type system between the four countries. The goal would to
exclude the native African identities from influence of
policy making through restricting their ability to access
influence which is economic development and finance. This
was done by creating the identity of the enemy.
The current rhetoric of Al Bashir is that the
Anglo-American establishment is trying to topple his
regime.110 The countries that Al Bashir aligns with are
major rivals in economic and regional influence. The
current Arab stance is that the Arab countries will not 108 Jok, Madut Jok, Sudan: Race, Religion and Violence One-World Oxford, 2007 p.56
109 Jok, Madut Jok, Sudan: Race, Religion and Violence One-World Oxford, 2007 p.12
110 Al-jazeera talk show discusses identity and Arabism in Sudan, Feb 1 2007 BBC Monitoring Middle East
120
hand over Al Bashir to the International Criminal Court.
Al Bashir is being accused of crimes against humanity.
There has been a boycott of not doing business in
Sudan by the United States and Western European companies
although the United Kingdom and France still has MNCs
operating in Sudan.111 The countries that are doing
business in Sudan are under the International Corporation
of Petrodar which licensed through the British Virgin
Islands.112
Then the major non-hostile could be considered
China which has United Nations veto on the security-
council. Although under the China’s umbrella in the
China National Oil company is Iran, Germany, Nederlands,
Saudi Arabia which own just under 50% of this oil
company.113
The Northern Council of Sudan and the Sudan People’s
Liberation Movement are in conflict reported in 2007. The
111 Al-jazeera talk show discusses identity and Arabism in Sudan, Feb 1 2007 BBC Monitoring Middle East
112 Economic Intelligence Country Report p. 25
113 Saturday, 10 April ,2004 07:10 GMT 08:1 BBC121
SPLM desired to promote an income tax 114 The notion of
transparency has increased about the spending of oil
revenues. The desire is to use tax revenue to promote
infrastructure development. Although the National
People’s Congress which was the National Islamic Front is
at conflict the result of this was to create an
autonomous council for the south to begin development.
The Nile elite’s controls most of the trade out of
Sudan. The method of trade through the world could be
through a couple of trade routes the majority of the
international trade is done through a few actors, thus
the most of the revenues are controlled by the elite.
This promotes a systemic exclusion to international
financing for development and trade. This can relate to
access to power the alignment could be seen to promote
the regime in control of Sudan.
This implication of constant unseen war and limited
trade is that the ability to limited access resources to
114 Economist Intelligence Unit Sudan Country report p.22122
the actor labeled of enemy or the working for the
suspected enemy that is perceived as a threat. This could
have replaced the constant tension for the Cold War,
because of the fear of a covert guerilla war. Matteo
Fumgalli however, argues without a bi-lateral
international system that the Omni-balancing or playing
one actor against another cannot explain all causes of
realignment or alliance building. Matteo Fumgalli points
out that Omni-balancing did not take account of a third
actor or multi-polar international system is a critic.
The argument against this that third world actors’ desire
to obtain power for its regime to ensure survival that
realignments could be about promoting freedom and
deterring collusion this could be done in any type of
international system. The post 911 environment is no
different than the cold war. The threat of acts of
sabotage and impeding attack with nuclear devices could
share similarities to the cold war. This creates a
constant state of fear of being attack this creates
unlimited potentiality for the fog, and the fear of
signal and acts of communication being misinterpret as
123
gestures of hostilities and belligerents. The constant
looking for signs and possible covert attacks of sabotage
and coup attempts from the multitudes of the people could
promote the elite to begin to demand more access to
information and control over the resources and
communications.
The post 911 era brought with it the ability of
elites to use state powers to centralize economic
activity and development to a few trusted individuals.
The argument of funds going to fund guerilla warfare in
the name of security gave justifications to begin to
control movement of finances and resources. The other
implication it could be a method to enable the elite to
balance international rivals and domestic rivals to
sustain regime through centralizing the decision of the
political economy into a few established hands. This is
done by creating the identity of the enemy that does not
share the same perception of the social experience which
could be influence by having a different cultural complex
and archetypes.
124
The study of ethnicity or identity promotes
realignments and alignments which can relate to relative
power seeking; have not been fully developed in this
article, but does follow basic notions of power seeking
and destabilization of perceived threats based on regime
maintenance to access of the states resources to promote
a relative power in the domestic and international
system.
Omni-balancing promotes the theory that leaders
would weaken the state, and promoted internal strife to
ensure own survival and power in the domestic state and
would use international influences to promote relative
power over perceived domestic rivals and balance
international rivals with other international actors.115
The use of the balancing actor may not have to do with
ethnicity but with ability to promote deterrence of the
other state actor’s ability to influence.
115 Steven David Explaining Third World Alignment World Politics, Vol.
43, No. 2 (Jan., 1991), pp. 233-256
125
State failure promotes individual power sustaining
and security each group and lessens the ability to
provide and promote opportunities for human right
enforcement, because of the perception of an internal,
sustained and continuous conflict. This promotes
enforcement of security through the threat of violence
through military potentiality. The state does not promote
human rights for perceived threats in this situation,
because of relative power calculations for the protection
of the cultural complex. That non-state actors promote
self help deterrence against other non-state actors in
the environment, it become an anarchic situation in the
country.
To stop perceived aggression one must have the power
to do so, power is equated with economics or resources
and control over the state which would be governmental
institutions. Economic and government institutions are
also equated with quality of life and enforcement of
human rights. These purposes are derogated because of
perception of clear and present danger that problems
126
cannot be solve with deliberation but there is no time
for deliberation. The actors are hostile and acting to
breach body security of civilians or state officials.
This is to justify lethal and brutal use of force. This
is about what is considered a perceived threat through
the notion of cultural complexes anything that goes
against the archetype could be considered a threat to the
established or peace. The peace would be the acceptance
of the establish group as the decision makers and
acceptance of decisions without dialogue which could
blind obedience. This promotes subordination and
undermines democratic practices innately.
Transnational movements become threats to the state
and tools of the state to power project in the
international system. Movements that are used to promote
human rights enforcement become threats because of the
equation of economic potenial promote military potential
thus this creates a security dilemma for the established
group in the domestic state. Thus making it difficult to
enforce human rights because of perceptions of supporting
127
other cultural complexes survival that threatens the
establish groups. The perceived threats are kept
struggling to promote cooperation or to force them to
leave the territory if the actors become belligerent then
force is used which usually ends in violence and
deaths.116 This also could be defined as to promote
subordination, and also to ethnically cleanse and to
justify genocide through a self defense argument. The
goal of the establish group is to protect the cultural
complex.
Thus the notion of different thinking about
practices and values become threats to peace. The groups
that share the same social experience will tend to align
with each other and seek to dominate others out of
security reasons. This could explain the ethnic struggles
with North East African and the alignments of the
different groups. The conflict arises because the desire
to promote each groups perception of actually or cultural
complex and trying to assimilate or remove other
116 Jok, Madut Jok, Sudan: Race, Religion and Violence One-World Oxford, 2007 p.152-153
128
different types of perceptions, ideas, and goals from the
world. It becomes a struggle of ideas that manifests in
brutal violence and alienation.
This could be seen to promote the relative power of
some groups over others if they do not cooperate or
change their practices. Plus it creates divisions to
promote different groups. This could be seen with
technological practices on the economy. The American car
industry buying up rights to apply the technology could
be a good example of this because it would affect the
market and the established hierarchy in the market. This
could be about non-state actors sustaining power. The
taboo of certain practices and thinking patterns could be
to promote conformity to stop innovation or an emergence
of new practices which could weaken the relative power of
the established group. The desire to promote conformity
could be the desire to sustain power through controlling
practices and the stopping of new emergences. This also
could be referred to having different methods, ideas to
achieve goals.
129
Chapter 5
In this chapter is to support these concepts I have
been discussing through out the paper and the dogmatic
cognition model with empirical data. This is to support
these unseen internal phenomenon affect and cause
behavior this could explain the causes of behavior.
This section is to support transference of emotions through Collective
Reflection and demonstration of the phantom process
A video of a pep rally in Sudan shows Hassan al-
Bashir the President of Sudan dances and celebrated.117
The goal of these rallies is to show that Al Bashir is
accepted in the Darfur region. Some of the commentary
explains that it is stage gathering to promote the image
that Al Bashir is accepted as consensus leader. The
117 http://video.nytimes.com/video/2008/07/24/world/1194822672091/sudanese-president-dances-in-darfur.html
130
video shows Al Bashir dancing with a cane in his waving
it in the air. To look at the symbolic image of a cane
represent power, ruler ship and dominion. Then the video
shows other kinsmen holding leather whips and waving them
in the air. The message of the master's whip and king’s
rod of punishment could be inferred by theses displays of
performance. This could be viewed to ways the
celebration of community or the master's gathering. The
drums and the signs in Arabic showing the Darfur is
supporting Al Bashir although the video does not show
African ethnic colors or traditional ceremonies. This
could be a prep rally or a victory celebration after
removing the African Identity and could be to show the
world, with Al Bashir dancing feet, and rod of power and
punishment he is still free and even though the world is
bringing charges against him for crimes against humanity.
The past experience with trying to bring charges against
Darfur militia leaders was responded with a killing of 12
African Union peacekeepers.118His whip can still make
118 Sudan Dismisses Bashir Genocide Charge as ‘Rumours’ http://www.rawstory.com/news/afp/Sudan_dismisses_Beshir_genocide_cha_02122009.html
131
others dance, and there is no shackles on his feet. This
could allude to the lack of acceptance to authority to
the International Criminal Court and United Nations moral
authority.
This event could be considered a method to transfer
the collective reflection and sending the signal and
emotions of the superiority of the Arab Islam in Sudan.
Event like these carry occult meaning and leave
impressions on the sub conscious mind. The hidden
learning is the collective emotions, to group of people
it sends the message we are the master's and control
other's fate. The killing of the African identity and the
stealing of the resources supports the superiority this
is the symbolic and emotional feeling being transferred
and project to the collective group. This can be
demonstrated with cheers and showing symbols that they
hold the dominate position. It could be a show of power
that those who employ the whip or the ability to punish
control the situation. This also supports the non-
sacredness of the African identity not as human not as
132
important lesser or even subhuman. The Africans are for
the disposal and the use of the Islamic Arab identities
use. This supports the ingrain patterns within the
archetypes and builds a stronger cohesion among the
Arabs. This is done through collective emotions. The
notion they are the master's is that no one is there to
punish their behavior. The international community
condemns activities but does not have the power or will
to punish thus they are in control and free. The Arab
leaders of the other countries will not extradite Al
Bashir when he leaves the Sudan to attend other
conference in Islamic Arab countries. This promotes a
unity and alliance against the non-established African
identity. This could be inferred and symbolic that the
external actor with the same archetypes supports the
subordination of the African identity.
Although Saudi Arabia offers the Madras schools in
the Sudan, the Arabic cultural school--attendance
requires the African youth to change their names to
Arabic ones119 this could lead to slow change to the
119 133
identity and the personality of the person. The message
sent to the African identity is that they are still the
slave and the Islamic Arabs still carry the whips and
power of ruler ship and still control if the Africans
live or die, the result stay in the subordinate position.
This event could be considered how the collective
reflection is transferred and how social cohesion is
created through collective emotions through symbolic
actions. This supports the collective reflection process
because of emotional tranferrence done in a primal ,
experience demonstrating salvation and revelations of
vision of domination and freedom obtained for the Islamic
complex and it promote protection of the complex through
occult means, a magical salvation that enables them to
dominate the African population the energies create
protect them and creates an aura and impression.
In this section of the chapter is to support the dogmatic cognition
model of creating two different social experiences from one situation.
134
In article in February 12 2009, Al Bashir frames the
International Criminal Court arrest warrant as tool of
distraction for the Doha.120 Doha is in Qatar that holds
meetings for the World Trade Organization. The meetings
are called the “Doha rounds” name after the city the
meeting is held. The World Trade Organization discusses
economic trade policy between nation states. The leaders
of the Justice and Equality Movement would arrest Al
Bashir and hand him over to the ICC if he did not give
himself up voluntarily121
The purpose of this example is to support the
notion of delusion or confirmation basis in the
perception model that deals with Social experience. The
prima facie fact is that over hundred thousand Africans
in the Darfur have been displaced and killed. Theses acts
justify with passion and impulse in the moment is absurd.
This large scale of operation takes foresight and
reflection. The reframing this human rights violations
120 Sudan Dismisses Bashir Genocide Charge as ‘Rumours’ http://www.rawstory.com/news/afp/Sudan_dismisses_Beshir_genocide_cha_02122009.html accessed 5/8/09
121 Ibid135
claimed as a distraction. The reframing is that they
could be doing a crime which does not fit with their
archetypes and cultural complex, because the perception
of the Islamic establishment is the Africans are enemies
and not following their functional role in the social
stratification. That it is the Africans that cannot
accept reality, thus the use of force is necessary to
enforce societal norms. This is internal obedience to
social norms issue not a human rights issue. The
systemic killing and force migration is about enforcing
laws and order and trying to get the Africans to a accept
reality. They are punishing a non-compliant trouble
maker it is there duty to punish to promote the order and
stability. The past historical narratives of punishing
the slaves could be applied here with the total ignorance
of human rights clauses, but using self defense statues
to justify the use of force but not following the laws
and norms that govern the use of force. These acts take
time and preparation. The social experience of the
Islamic establishment is maintaining order to promote
stability.
136
The other perception is the International community
the main actor that is claiming that the Sudanese
government is promoting a crime is United Nations
Secertary General Ban Ki-moon sees the Sudan in neglect
of not protecting its citizens from the out of control
private militias call the Janjaweed and has made
statements to refer the situation in the Darfur to United
Nations Security Council to send in United Nation
Peacekeepers with African Union troops. The perception
and the framing of this same situation is that Sudanese
government under Al Bashir is neglectful for providing a
safe environment for African identities.
This supports that the social experience is
different for the same situation. That the different
archetypes or ideologies of Ban Ki-moon democratic with
human rights and Sudanese leadership-- Al Bashir Islamic
theocracy and tribal in nature sees the situation
differently. Al Bashir calls it a non-compliance problem
137
thus the method to promote proper behavior is to use
force and create examples of punishment to promote
forethought in the African identity. While Ban Ki-moon
perceived this same situation as criminal and inhumane.
Al Bashir as the chief executive of the Sudanese
government is responsible to promote the protection of
the African identity. This is to support that the two
different archetypes with two different cultural
complexes promoted two different social experiences for
the same situation. This promotes the desire to protect.
In the same Article the UN special envoy to Sudan--
Ashraf Qazi--warned there could be threats to UN peace
keeping operations in Sudan, because of political
outrage. That maybe the Sudanese government cannot
ensure protection and cooperation in all areas. The
people could respond in a hostile manner. This could be
explained in the desire to protect the cultural complex
because the role of security is being done by an outside
group protecting the perceived evil and the enemy of
Islamic establish and the group. This is the historical
138
antagonizing factor that caused the creation of the
National Islamic Front. Thus the acceptance of the UN
peacekeepers makes the Sudanese elite feel inferior. This
also interferes with the ritual of cleansing the inferior
projection on the African group because of the repression
of evil with in the Islamic ethnic group. The attacking
of the Africans is a method of cleansing evil and guilt
from the Islamic group. The UN peacekeepers could be
viewed as the enemy because of the protecting the
perceived evil or cause of suffering.
Chapter 6: Conclusion
In this paper I argue that perception is the root
influence of relative power, seeking, enemy creation and
alignments. Then delve deeper into the influences of
perception which are archetypes and cultural complexes.
The archetypes are static understandings and cultural
complexes are the historical practices. I argued that
emotions and non reflective behavior can explain certain
actor’s behavior. In this paper I used the Sudanese
Islamic and African ethnic conflict which demonstrates 139
how ideologies become the template for reality and the
structure is reframed to meet ideological and this is a
non-reflective process is done through emotions and
symbolic meanings. This paper argues against rationality
or semantic meaning, that reasoning from the structure to
create meaning does not exist but structure fits into
preconceived symbolic and emotional meaning. This is
agent based argument. The structure becomes the extension
of the group’s ability to protect its cultural complex.
So I argue against habits because habits are adaptable
not static. And reflective monitoring because it assumes
the actor perceives the structure then adapts to meet the
structure demands for desires.
The dogmatic cognition model does explain how some
actors ignore the structure and begin to fit its own
understanding of the universe. This is done through
innate symbolic and emotions association rooted in a
cognitive dissonance model the self affirms archetypes.
The most of the explanation is defining the cognitive
140
model and was supporting the patterns of behavior with
empirical evidence using the psycho analytic model.
To Summarize, the relative power seeking could be
due to historical rivalry that is division are created by
interpretations of reality which is rooted in each groups
ideology that is unconscious and symbolic which makes it
difficult to articulate and overcome this barrier because
lack of the ability to express and innate distrust of
each ethnic group leads to relative powers seeking and
seek alignments based on identity. The goal of the Arab
ethnic groups to seek equality or overcome humiliation
and inferiority in the world and transfers this
relationship to the African identity that they seek to
dominate and control. This is a ritual of cleansing and
could be seen a 19th Century power prestige politics.
This was the historical relationship when the Islam had
dominion over the region and prestige without influence
of greater powers.
Thus the desire to spread Islam through the world
could be the desire to conquer the world for the purpose
141
to remove self perceived humiliation, thus inferiority
and guilt.
The notion of Vis Cognitia could be explored deeper as an
understanding of the cognition process, or the influence
of intuition and the use of initution in the reasoning
process. The world view or metaphor of conscious is
impressed psychically, and the transmission of the
psychic impression through the collective reflection and
the phantom, instills a world view in the individual
through esoteric and occult means in group settings. So
the interpretation of intuition and reasoning from
feelings that have symbolic association is created by the
ideology, that has to do with survival.
142
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31 Steven David Explaining Third World Alignment World Politics, Vol. 43, No. 2 (Jan., 1991),
32 http://video.nytimes.com/video/2008/07/24/world/1194822672091/sudanese-president-dances-in-darfur.html
33 Sudan Dismisses Bashir Genocide Charge as ‘Rumours’ http://www.rawstory.com/news/afp/Sudan_dismisses_Beshir_genocide_cha_02122009.html
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